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UNITED STATES OF AMERICA. 






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COSMOTHEOLOGIES. 



BY 

ROBERT SHAW, M. A. 

AUTHOR OF 

CREATOR AND COSMOS ; " OF A TREATISE UPON " THE ORIGIN OF THE ANCIEN1' 

CIVILIZATION OF THE NILE'S VALLEY; " OF "THE CHALDEAN AND HEBREW 

AND THE CHINESE AND HINDOO ORIGINES ; " OF " A CRITICAL REVIEW 

OF THE HISTORY OF THE SCOTS OR GAELS," WITH A DISQUISITION 

UPON THE SCYTHIC RACES; OF "A CRITICAL REVIEW OF THE 

HISTORY OF ANCIENT EGYPT," DURING THE THLRTY 

DYNASTIES OF MANETHO; OF A "CHAPTER UPON 

THE CYCLES OF THE ANCIENTS," IN CONNECTION 

WITH "PROPHECIES OF REVELATION AND 

DANIEL, DEVELOPED IN THE HISTORY 

OF CHRISTENDOM," ETC., ETC. 



BE VISED 




ST. LOUIS: 

BECKTOLD & COMPANY. 

1889. 



"RLiZS" 



Entered according to Act of Congress, in the year 1889, by 

ROBERT SHAW, 
In the Office of the Librarian of Congress, Washington, D. 0. 



INTRODUCTION. 



(Coimotheologies and Indications of Judgment.) 

To the preceding editions of the second volume of my works 
there has been hitherto prefaced a somewhat extensive '« Introduc- 
tion ;" but, now that its principal components have, for the most 
part, each its own introduction preceding it, I deem an extended 
prefatory notice here unnecessary. I have, however, a few things 
to notice, and, first, in regard to the old title of the second volume of 
my cosmical works, which is now a general title and is seen as a 
caption for one side of the page, I may say, that the term " Cosmo- 
theology ' ' is meant to indicate in one word the system of cos- 
mogony which each ancient system of religion had as connected or 
interwoven with its system of theology; and, secondly, that " In- 
dications of Judgment " had in my mind, when I put it in the title, 
particular reference to the treatise upon " Prophecies of Revelation 
and Daniel, developed in the history of Christendom," as this 
appears, either in this volume or in a separate volume, in connection 
with the demonstrations in the Appendix, showing their fulfillment. 

To the Scriptural, historical and ethnological investigators of 
the subject of the origin of the terrestrial phenomena, I have no 

doubt my " Hebrew Cosmogony," 

will prove fully as interesting as it is fairly representative of 

truth, and consistent with itself and with Scriptural theology. It 
will be also a proper basis whereon standing to consider the proper 
connection of the New Testament with the Old. The first treats of 
the earth, earthy, that is, the natural man; the second of the Lord 
from heaven, the spiritual man, born and actuated from above. 

First I have placed my "Phoenician Cosmogonies," to which I 
have prefixed a short prefatory notice, which will speak for itself 
concerning that profoundly interesting subject. 

Speaking of the next component part, which has no introduction of 
its own, I may say that although the " Accounts of the Ancient 
Cosmotheologies," as given here, may appear brief, yet they 
will be found to contain sufficient on these subjects, especially when 
viewed in connection with my other treatises bearing on theology, 
ethnology, historic origins, and prophecy developed in history. 
They will be found to contain, in a very interesting way, multum in 
parvo; and when properly thought of in connection with the exist- 
ing religions and the zodiacal and general cosmical phenomena, to 
be fully as profitable as interesting to contemplate. 



IV INTRODUCTION. 

Believers in the Scriptural records need not be told that it is of 
great importance to properly apprehend the accounts of the crea- 
tion in the book of Genesis. Such persons believe them to be true 
in some important sense even though they may not yet have come 
to a proper apprehension of that sense. But how much more satis- 
factory to the mind it is to believe upon evidence, open and above 
board; evidence which the mind having passed upon the reason re- 
ceives and accounts sufficient! At first sight, I am aware, the in- 
vestigator would be apt to suppose there were not only one but two 
or three accounts of the creation in the book of Genesis ; but an 
investigation of the subject with a properly enlightened mind, and 
in a spirit properly disposed by divine grace, will show there is 
only one, and that what might appear to be different accounts, more 
or less at varience with each other, of the same creation, are but 
variations of the same account in the continuation of the narrative, 
in its continually developing volume of ideas concerning the sub- 
ject. But of these matters I have taken sufficient notice in the 
treatise itself. 

I have next placed the " Origin of the Mosaic Dispensation,' ' etc., 
and next the " Inquiry into the Origin of Christianity/' both of 
which having prefatory notices I will allow them to speak for them- 
selves. 

The series of brief discourses I have added next after my treatise 
on the " Gospels and the Acts," and after the Appendix to my work 
on " The Prophecies of the Kevelation," and about which there is 
nothing said in a prefatory way, are of a modest kind, and will 
help to set forth the intended idea of the Gospels' religion, which, 
freed from the unnecessary metaphysical subtleties that hava long 
beclouded it, is found to be comparatively simple ; and in this re- 
spect it is the same of the Old Testament as of the New. 

To grant to Christianity a historical origin simply for the sake of 
historic order and decorum might be the incentive of some philan- 
thropic philosopher after he had finished his " Inquiry into the 
Subject of the Origin of Christianity," judging of the whole sub- 
ject from the worldly standpoint, and of the character of the 
records from the results of his analytical criticism thereof. But, 



INTRODUCTION. V 

• 

independent of the impregnable fact of the origin of Christianity 
being from above, more mature reflection will satisfy even such a 
philosopher, that he can, with the greatest safety to himself and 
with the extremest probability of truth on his side, allow to Chris- 
tianity to have had such a simple, historical origin, as was claimed 
for it by the primitive sect of the Nazarenes. Thus he will allow 
it to have had a bona fide historical origin; and, although he may 
not set himself up rigidly as the champion of any particular sys- 
tem of orthodoxy, yet he will be always in his right mind and 
place in favoring the simple doctrines and peaceful religion of the 
New Testament as in contrast with the complex and elaborated doc- 
trines and the " cruel and bloody religion " of the governmental, 
orthodox Christianity. In our age, which appears, on the whole, 
like the millenial dawn, what ineffable joy it causes in us to see 
that the doctrine, spirit and practice of Christianity are becoming 
more in accordance with those of the Primitive Christian Church ! 
There is yet much room for improvement. 

St. Louis, 1888. E. S. 



GENERAL CONTENTS. 

(Cosviotheologies, etc.) 



Pages. 

Phoenician Cosmogonies 50 

Sketch of the Ancient Cosmotheologies of the world. ... 56 



Hebrew Cosmogony in the book of Genesis 50 

Okigin of the Mosaic Dispensation, with reflections upon 

the Miracles and Heroes of the Old Testament 178 



An Inquiry into the Origin of Christianity, giving an 
analysis and synthesis of the Gospels, Miracles and 
Acts ; wherein, though a duality in meaning may 
appear as to parts, a unity in severalty will appear as 
to the whole; 230 

564 



The subjoined, though classed under " Cosmotheologies" and In- 
dications of Judgment,'' is yet a book complete in itself and may 
be bound and sold separately : — 

Prophecies of Revelation and Daniel, developed in the 
history of Christendom ; including Appendix complete 
in proof ; and supplement 500 

For " Contents " of each Treatise, look immediately before it. 



PHCENICIAN COSMOGONIES 



BY 

EOBEET SHAW, M. A. 



AUTHOR OF 
CREATOR AND COSMOS; OP COSMOTHEOLOGIES AND INDICATIONS OP JUDGMENT J OP 
CRITIQUE OP THE HISTORY OP ANCIENT EGYPT; OP A CRITIQUE OP THE HIS- 
TORY OP THE SCOTTS OR GAELS OP THE BRITISH ISLES; OP 
THE CHALDAEAN AND HEBREW AND THE CHINESE 
AND HINDOO ORIGINES, ETC. 



BE VISED. 



ST. LOUIS : 
BECKTOLD AND COMPANY, 

1889. 






Entered according to Act of Congress, in the year 1889, by 

EOBERT SHAW, 
In the Office of the Librarian of Congress, Washington, D. 0. 



TABLE OF CONTENTS. 



(Phoenician Cosmogonies.) 

PAGES. 

The Theology and Cosmogonies of the Phoenicians 
through Philo of Biotas' Greek translation of 

Sanchuniatho's Phoenician History 1-80 

First Phoenician Cosmogony 1-3 

Commentary on First Phoenician Cosmogony . . . 3-5 

Second Phoenician Cosmogony • 5-9 

Commentary on Second Phoenician Cosmogony 9-11 

Saminrum and Usoos or Yishrael and Eschav 11-14 

Fisherman, Agriculturist, Demiurge, Champion, etc.... 14-16 

The Bene-El and Cabiri or Giants and Dwarfs, etc 16-20 

Third Phoenician Cosmogony , 20-23 

Synoptical View of Third Phoenician Cosmogony : 
First Genealogy of the race of Uranos. 
Second and fuller genealogy of the race of Uranos. 
Genealogy of the race of Cronos, begotten on the other 
side of the river. 

Genealogy of Nereus, Pontos and Poseidon 23-27 

Commentary on Third Phoenician Cosmogony 27-30 

Traditions of the Syrians or Sidonians concerning the 

history of the Phoenician kingdom in the reign of 

Cronos ; concerning the Letters invented by Taut ; 

and concerning the figments of the later writers.. . 30-32 

Commentary on the Phoenician Historic Traditions of the 

reign of Cronos ; the invention of letters, etc 32-36 

Extracts from other works of Philo. 

1. Concerning the originators of the Phoenician the- 

ology. 

2. Taut or Thoth, the God of letters. 

3. Concerning the Sacrifice of Sons and Commentary 

thereon . . . . , 36-41 

As to the Origin of the Phoenician or Hebrew Alphabet 41-46 



PHOENICIAN COSMOGONIES. 



The Theology and Cosmogonies of the Phoenicians through 
Philo of Biblos' Greek translation from Sanchoniatho's 
Phoenician History. 

First Phoenician Cosmogony : 

The whole representation contained in Philo consists of three 
Cosmogonies. Of these the first only exhibits a connected unity in 
itself: The other two, although more or less united in themselves, 
are yet rather fragmentary in their apparent character, especially 
the one which is considered the most recent, that of Uranos and 
Cronos. 

1. ("Philo here assumes that the beginning of the All was a dark and stormy at- 
mosphere, or a breath of dark air and a muddy chaos, like Erebus. These things 
were in a state of unconsciousness and during ages had no definable limits." 
Eusebius). 

2. " Then (he says) the spirit was moved to the eternal begin 
nings and a commixture took place, which intermingling was called 
Desire (Pothos). This (Desire) is the beginning of the creation 
of all things ; but this did not know the creation of itself and from 
the commingling of itself and the wind Moch was produced: This 
some say is mud and others a purtridity of watery mixture : And 
from this same Moch sprang all the seeds of creation and it is the 
genesis of the universe. 

3. And there were also beings created without sensation from 
which sprung intelligent beings ; and they are called Zophasemin, 
i.e.. Watchers of Heaven. 

4. And Moch was formed in the shape of an egg ; aud the sun 
and moon and stars and constellations shone forth. 



2 PHOENICIAN COSMOGONIES. 

5. (" Such," says Philo, " is the Cosmogony, which," in his opinion, " has a ten- 
dency to Atheism. We will now see what he says about the origin of Zoogony 
(the creation of living beings). He expresses himself thus:" Eusebius) : 

6. And the air and the sea and the earth being rendered clear 
through the action of fire there arose winds and clouds and great 
fallings and pourings of the heavenly waters. And upon this there 
was separation and removal of things from their places; and, con- 
sequent upon the action of the Sun's heat, and again at the moment 
all things encountered each other and collided, each with each, there 
ensued thunderings and lightnings ; and by the rattle of the thun- 
ders the above mentioned intelligent beings were awakened and 
frightened and there came into motion in the Earth and Sea beings 
of male and female sex." 

7. ("Such," says Philo, "is also the Zoogony." In such way speaking the 
same historian bears upon this subject:" Eusebius) : 

8. "These things were discovered (by him Sanchoniatho) In the Cosmogony 
written by Taut and among his memorials, from the marks and tokens which his 
reason perceived and discovered and made clear for us : (Upon this he records the 
names of the winds Notus, Boreas and the rest and goes on to say : Eusebius) : 

9. "But these people first made sacred the fruits of the earth 
and appointed them to be gods and worshiped them, of which both 
themselves and all their ancestors were used to subsist and they 
made them libations and offerings : 

Andheadds : Now, these institutions of their worship corresponded 
to their weakness of moral character and to their timidity of soul." 

The following is a synoptical view of this first cosmogony tabu- 
lated, which will make it more clear than many words : — 

Unlimited Space. 



Spirit 


Chaos. 




Matter 

* 


V 

Intermingling 


Mokh 


Cosmic 


Egg 


—\ 



Earth, sun, moon, stars, constellations, 
Beings without intelligence, 
Thunderings, lightnings, concussions, 
Zophasemin, Elohim, Men, animals, 
Deities worshiped, the fruits of the earth. 



PROTESTANT-REFORMED CHURCH AND STATE SYSTEMS. 



Commentary on First Phoenician Cosmogony : 

This cosmogony bears some resemblance to the Babylonian. 
While sufficiently definite in its representation of Mokh as the cos- 
mic eg£ some have fallen into the error of representing Mokh as an 
old Phoenician philosopher and the inventor of the atomic theory. 
Strabo, for example, after attributing the discovery of arithmetic 
and astronomy to the Phoenicians (XYI. 2. 24) remarks: " If we 
are to believe Posidonius the doctrine of atoms is ancient, and is 
derived from a Phoenician, Mokhos, who lived before the Trojan 
war." This is about the date Philo ascribes to Sanchuniatho, a 
word which Movers considers to have been taken for the name of 
an author through a misunderstanding. Eudemus, also mentions 
Mokhos as the representative of the doctrine of the primeval slime. 
" According to the Phoenician mythology," says he, "which was 
invented by Mokhos, the first principle was ether and air : from 
these two beginnings sprang Ulomos (the eternal), the rational 
(conscious) God." The beginning, as here also, corresponds to 
that in the book of Genesis. The earth was without form and void 
and darkness was over the face of the deep and the spirit of God 
moved upon the face of the waters." There is something sublime 
about this last, as it comes to us in such simple language, clothed 
neither in a mythological nor a philosophical garb. Our first Phoe- 
nician cosmogony has, however, rather a philosophical than a 
mythological expression. 

In it Chaos is the unlimited, existing as a reality in time. It 
might, too, by a strict analysis, be found to be a generally intelli- 
gent expression. In saying that the Pothos or Desire did not know 
its own creation, I would understand it to mean that Desire is a 
creation and as such would not be supposed to know the cause of 
its creation. As to the Spirit (Pneuma or Ruah) which creates, 
to say that it was unconscious of what it created and for what it 
created it would be an absurdity. This cosmogony cannot fairly 
be called either atheistic or pantheistic on account of this particular 
remark. It has been thought to have a materialistic coloring, for 
instance, from the names of the winds being introduced as divine 
powers of mature. They are four in number, corresponding to the 
four cardinal points, or the " four ends of the earth " in the Bible. 



4 PHOENICIAN COSMOGONIES. 

Damascius , account represents the winds as part of the Phoenician 
cosmogony, and says that the one Ruah (breath) was contrasted 
with many Ruahs. The breath (Ruah) became wind and was un- 
derstood as a cosmogonical agency. This was in character with 
the ideas of a sea-faring people. Among the Phoenicians, therefore, 
Boreas and Zephyr, Notus and Eurus, enjoyed not only a poetical 
existence, as in Homer, but were considered as creative, co-opera- 
tive powers, in producing the order of things. This is a variation 
of the Mokh theology, which latter, in its simple state, appears to 
represent an ancient idea. 

As regards the last sentence, which represents men worshiping, 
as their gods, the fruits of the earth, I may say that it appears, 
from Gen. I. 28, 29, that men in the very ancient times lived on 
plants and fruits and neither ate nor sacrificed animals. Not only 
in this passage, but in the ancient Brahminical theology, the limi- 
tation of sacrifices to things not endued with life is truly implied. 
According to the Greeks, this state of things prevailed until the 
time of Prometheus. But the idea in the philosophic theology of 
the Phoenicians might appear as of men abstaining from the sacri- 
fice of animals through fear ; from which Philo may have concluded 
they worshiped the fruits of the earth; but this could be only a 
misunderstanding of the oldest tradition, which held that men were 
accustomed to bring thank offerings periodically to God out of 
those things which helped most sensibly to sustain their lives. 
Upon Abel's offering the firstlings of his flock there ensued murder, 
slaughter and the removal of the husbandman from his once happy 
home into the uninhabited regions. Would not this imply the in- 
troduction of a new phase of religion, a new mode of life? 



creator and cosmos; or, cosmotheologies, etc. 5 

Second Phoenician Cosmogony. 

"Further on he says as follows (Eusebius) :" 

1. There arose from the wind Kolpia and from his wife Baau, 
which, being interpreted, is Night, Aeon, and Protogonos, mortal 
men so named. Aeon procured his food from trees. 

From these were descended those two, who were called Genos 
and Genea, and who lived in Phoenicia. There being great drouths 
in the country they lifted up their hands to the heavens, to El, 
for Him, they say, they believed to b e the only God and called 
him Belsamin, which among the Phoenicians means Lord of Heaven, 
but among the Greeks is called Zeus." 

" Hereupon he accuses the Greeks of departing from the old tradition and 
says (Euseb.) :" — 

" For not in a trifling manner was it that I oftentimes explained 
these things, but for the well minded people who take in a false 
sense those terms in the treatises, which the Greeks being ignorant 
of explain otherwise than they should, being mistaken by the am- 
biguity of the paraphrase." 

Immediately hereupon he proceeds as follows (Euseb.) : — 

" Of the race of Aeonand Protogonos were begotten, again, three 
mortal children, to whom were the names of Phos, Pyr, and Phlox. 
These, he says, invented fire by rubbing together pieces of wood 
and they taught the use of fire." 

4. " They begat sons who in size and stature surpassed the 
others. Their names were given to the moun tains, of which they 
had possessed themselves so that from them were called the Kasion 
and the Libanon and the Antilibanon and the Brathu (Thabry.)" 

5. < 6 From these (says he) were born Saminrum, the Hypsur- 
anius, and Usoos. From their mothers they derived their uames ; 
women in those times, without restraint, being accustomed to con- 
verse with any man whom they happened to meet." 

"He then continues (Euseb.)- — 

6. " Hypsuranios lived at Tyre and invented tne art of building 
huts with reeds and rushes and papyrus. He rebelled against his 



6 PHOENICIAN COSMOGONIES. 

brother Usoos, who was the first that invented covering for the 
body out of skins of such wild animals as he was able to take. 
There happening violent showers of rain and storms (of wind) th e 
trees at Tyre by mutual friction produced fire and thereby the wood 
was consumed. Usoos having taken a tree and stripped it of its 
boughs was the first who undertook to embark upon the sea. He 
consecrated two pillars to Fire and Wind; and he worshiped them, 
libatinsr to them the blood of whatever animals he had caught in 
the chase." 

7. Now, when these two brothers had died, the people, after 
having accomplished the libations, consecrated to them staves ; the 
pillars, however, they worshiped and celebrated a festival annually 
to their honor/ ' 

8. "After considerable time there preceded from the race of 
Hypsuranios, Agreus (the hunter), and Halieus (the fisherman), 
these being the inventors of hunting and fishing, from them were 
denominated hunters and fishermen." 

9. "From whom (the hunter and fisherman) were born two brothers 
the discoverers of iron and of the process of working it. One of 
them, Khusor, practiced incantations and epodes and divinations. 
He was Hephaistos (Vulcan). He invented the fish-hook and 
bait, the line and the light boat. He was also the first of all men, 
who practiced navigation; wherefore, after his death they revered 
him as a God and called him Melech, who is Zeus Melichius. 
Others say that his brother invented the art of building walls of 
brick." 

10. "After this there were born of the race of these, two 
youths, namely, Technites, the artisan, and Genios, e'.e., Autoch- 
thon (the earth born). These understood the art of mixing straw 
(rubbish) with the clay of the bricks and of drying the latter i n 
the sun. They moreover invented roofs." 

11. From these other children arose of whom one is called 
Agros and the other Agrueros or Agrotes. Of the latter there is a 
wooden statue highly venerated and a temple dedicated to the ox, 
(Apis) in Phoenicia. By the people of Byblos he is called, pre-em- 
inently the greatest God. These contrived also to place courts 
before the houses and invented inclosures and underground dwell- 
ings" (caves). 

12. " From these arose the Agrotai (agriculturists) theKynegoi 
(hunters with dogs). They are also called Aletai and Titans." 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 7 

13a. " From these descended Amvnos and Magos (Magros) who 
taught the art of building unwalle 1 villages and of keeping cattle." 

136. -From these sprung Misor and Sydek, which mean respect- 
ively the Free and the Just. These discovered the use of salt." 

14. " From Misor descended Taaut, who invented the original 
(hieroglyphic) written characters. The ^Egyptians call him Thoth, 
the Greeks Hermes. From Sydek arose the Dioskuri or Kabyri 
or Korybantes or Samothracians. These, they say, were the first 
who invented the ship." 

15. " From these descended others who discovered botany and 
the cure for the stings of poisonous animals and formulae of words 
for exorcising." 

16a. " After these was born a certain Elioun, called the High- 
est; and a woman called Behuth. These lived near Byblos and of 
them was begotten Epigeios or Autochthon." 



Synoptical View of the Second Cosmogony. 

Colpiah and his wife Baau. 
(Wind.) (Light.) 

v ^ ; 

-ZEon and Proto^onos. 



(The Age.) | (The first born.) 



„ 1 

Genos. 


Belsamin. 


Genea. 


r 

Phos. Pyr. 
(Light.) (Fire.) (I 

. . A. 


Phlox, 
lame.) 



Kasion. Libanon. Antilibanon. 
(Mountain.) (Mountain.) (Mountain.) 



Saminrum. Usoos, 



Agreus Halieus. 



PHOENICIAN COSMOGONIES. 



Khusor. 
"Vulcan. 

Worker in metals, 

Shipbuilder. 

Technites. 
f Artificer "| 
[Adam. J 



Tubal-Cain. 
r Worker in metals, 
brickmaker. 



] 



Geinos. 
("Earth born H 
[Adam. J 



Agros 
(Husbandman.) 



Agruerous or Agrotes 



(Champion.) 



Agrotai. 



Kynegoi, 



Aletai 



Titans. 



Amynos. 
(Builder.) 



Magros. 
(Shepherd.) 



Sydek. 



Misor. 

f The free, "] (The Just.) 

[the supple, active. J 



Taautos. 
Ta-uth. 
The snake. 
Hermes-Mereury. 



Dioskuri. Cabiri. 
Cory ban tes. Samothracians. 



Eliun. Behuth. 
(Ilium.) (Mother's womb), 



Epigeios. 

(Autochthon.) 

Earthborn. 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 



Commentary on Second Phcenician Cosmogony : 

Contrary to the opinion of some authors on this subject I consider 
that this second Phcenician Cosmogony connects directly with or is 
a continuation of the first. The style would appear somewhat more 
mythological than that of the first ; but we expect such variations 
in narrative which represents such great duration of time. The 
first Cosmogony ended with a more general idea of the race of man ; 
this second gives more particular attention to the Phoenicians. 

Of the two personifications brought forward at the start the fe- 
males Baau is a Greek form of the Hebrew word Bohu, meaning 
" void ;" and corresponding to unlimited space. It is, doubtless, 
in the sense of being limitless that it has been interpreted Night, 
for it means not that in the ordinary sense. Colpiah is interpreted 
" breath of wind " or more literally " voice of the breath." This 
agrees with the interpretation of it given in the text, namely, 
"wind." The Hebrew qol means "voice;" and Piah means 
" breath" in all the Semitic dialects. 

As to the next pair of names Aeon (Aevum, period of time), is 
for the Hebrew word 'holam, the form hulom or hulomos of which 
we have seen from Eudemus. As regards Protogonos, the original 
Phcenician word was perhaps Cadum (Adam) the first or original, 
as according to the Rabbis. Some, as Renan, see in Aeon and Pro- 
togonos, male and female, as Adam and Eve. Their idea of the 
words thus would be " age," " fore-time," "race." The idea of 
male and female race appears more plainly in Genos and Genea. 
Some have thought the Hebrew originals for these two words must 
have been Teraphim and Toledoth, the former, the masculine form, 
corresponding to Genos and the latter, the female, to Genea. Tar- 
aph means to pluck off, whence teroph, fresh leaf, suggests the 
idea of race. Homer's comparison of the race of man to falling 
and budding leaves is based on the same idea. Genos, thus might 
have reference to some ancestor of the race held in pious memory. 
The ancient G being C, we have, of course, the name Cain in 
Genos (root Gen) ; and, if, as some suppose, the whole race of Cain 
perished in the flood, may we not refer it to Canaan, the third from 
Adam, as it appears the two forms were occasionally exchanged? 
Parallel to Teraphim, which corresponds to Genos, is Toledoth, 
which answers to Genea, a word by which the female generations 



10 PHOENICIAN COSMOGONIES. 

are expressed in the Bible, especially in the lists of the patri- 
archs. 

The Hebrew Yelid and Moledeth means respectively, son and 
race, and in the Septuagint, Gen. XXXI., 3, Genea is employed to 
express Moledeth. Yelid, son, is for Yachid, Monogenes, the 
only-begotten. Moledeth, then, either corresponds to Thalith, as 
the persons born to the mother, who bore them, or the meaning of 
the two words is identical. While the reference in Genos and 
Genea is directly to race, ancestors, it might be thought also they 
refer indirectly to cosmogonical principles. 

In this connection, I may say Belsamin is used by Plautus as a 
Punic word signifying Lord of Heaven. Like the Chinese Tien, El 
has rather reference to the starry firmament than to the sun. In- 
deed, not only in the sense of the Phoenician, but of the whole 
Semitic mythology, the word El (Bael) is a symbol or personifica- 
tion of the Cosmos. Belsamin was, therefore, the Lord of the 
sun as well as the Lord of Heaven. Samh for Shamh, of which 
Shem is a variation, meant, in the old language, the sun. We 
meet, therefore, at this very early age of the Phoenician race 
with the worship, not of the highest cosmogonical principles by 
whatever name called, but of the Lord of Heaven. This account 
would, therefore, mark this worship as very ancient among the 
Phoenicians and among mankind. "The sun-worship," says one 
good Christian writer, "can only be explained by supposing the 
sun to be the symbol and representative of the creative power of 
God:" and further he says: "The act of creation commenced 
with the emanation of the Logos, who was the prototype of 
man." 

We notice now as Philo passes along he dilates to some extent 
upon the fact that the Greeks, not understanding the names which 
occur in their own myths, sometimes fell into error. Some think 
that he now begins a new cosmogonical representation, but not so, 
it is connected with the preceding part. The metaphysical ideas 
seem now to be connected with the physical in his representation. 
Of the race of the Age and the Firstborn were now produced mor- 
tal children, to whom the names are given of Light, Fire and Flame. 
These three names arise the one from the other and it is inferrable 
they may have been applied to these persons in the history from 
the cause stated of their having discovered fire by rubbing together 
chunks of wood, and of their having taught the use of fire. We 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. H 

have, also, mountains next personified, which are themselves the 
product or birth of the action of fire and water. The names of 
these mountains Kasion, Libanon, Antilibanon and Brathu or 
Tabor were the names of the sons of Fire, Flame and Light. 
The reference seems very clear to the cosmogonical forces, which 
produced the mountains, as their offspring, so to speak. Lio-ht is 
in Hebrew ur and or being the same with Hur or Hor in Egyptian. 
In the plural it is Urim as in Unm and Thumim Lights and Perfec- 
tions. So Cherub, plural Cherubim; Seraph, plural Seraphim 
represent, respectively Fire and Flame. Commentators have gen- 
erally interpreted that passage in Gen. III., 24, where it says: 
" And God drove Adam out and he placed at the east of the garden 
of Eden Cherubim and a flaming sword, which turned every way to 
keep the way of the tree of life, " as meaning erect figures with 
flaming swords. 

The name Libanon is pure Semitic, and means tjie mountain 
whose tops are covered with snow, accordingly " the white," " the 
clear.' ' Antilibanon, as the form shows is a Greek, name for that 
mountain called in Hebrew Hermon (Chermon), i.e., spur or ter- 
mination, interpreted in later times as consecration. But from 
Deut. III., 9, we learn that the Phoenicians called Hermon Sirion 
and the Amorites Shenir and in IV, 48, Joshua calls it " Mount 
Sion, which is Hermon?" Sirion is a word for breastplate. Kasion 
is supposed to be either the mountain of that name on the Orontes, 
or else the southern promontory in the farthest extremity of Phil- 
istia towards Egypt. The root quazaz, to cut off, Heb., implies 
that it was high. 

The name of the fourth mountain, which is read variously Brathu 
and Bathru is thought to be a form for which Tabor is a transposi_ 
tion of the letters. The Hebrew modern form is Tabur, which sig. 
nifies peak, the Greek transcript in the Septuagint being Itabyrion 
and in Polybius Atabyrion. The form Tabor, however, would 
seem more naturally to have arisen from To Badpu or To BaSo Pt the 
article being compounded with the word. 

Saminrum and Usoos or Yishrael and Eschav: 

We now come to the brothers Saminrum and Usoos, the grand- 
children of Phos, Pyr and Phlox and the children of those who 
gave their names to the mountains we have just noticed. Saminrum 



12 PHOENICIAN COSMOGONIES. 

means the High Celestial and intimates that we are now got into an 
elevated sphere, for this is a name of one of the Phoenician deities. 
Movers has, however, shown that, according to the genius of Semitic 
mythology, the High Celestial can, in a planetary view, only 
mean Saturn, the highest of the planets ; and, in a cosmogonical 
view, only the manifesting God, like the Phoenician and Greek 
Hercules. Usoos is the Greek form of the Phoenician Esav. Philo, 
moreover, informs us elsewhere that Saminrum was called by the 
Phoenicians Israel, i.e., God's Soldier or the straggler with God- 
From all this we can deduce interesting lessons. The idea of the 
character of Hercules as Saturn becomes more clear as we get the 
idea of the mutual relation of the brothers from Philo, as compared 
with the scriptural narrative. 

The general research into what may have been the oldest form of 
the name of God in Western Asia has resulted in the form of Seth 
as being that most ancient form. This name for God is common 
to all the Semitic races. His identity with Saturn has been proved, 
but is thought by some not to have been so ancient as his identity 
with Sirius or Sothis. These words, however, refer to the same 
original, dialectically or otherwise varied. It should be borne in 
mind, in reference to the name Set, that both in the Egyptian and 
Hebrew it means a pillar, and in a general sense the erect, elevated, 
high. 

It was, doubtless, understood as the same God that the Israelites 
worshiped for forty years in the wilderness, as according to Amos 
(V. 26), under the name Chiun; which we know from the Gaelic 
genealogies to be the same with Evan or Kevan or Cuin or Conn. 
Movers was the first to prove Kon to be a Phoenician designation of 
Saturn, in the sense of the establishes instituter and regulator of 
the law of the universe. The root Seth means to set, to place, es- 
tablish, etc., just as Caethan or Conn, which is a variation of the 
same word. 

Yechun is the highest of the fallen angels and the name of one of 
the pillars which Solomon placed in the temple is Iachin. Boaz, the 
name of the other pillar has been explained by Movers as the 
" moving, " " advancing/' in which he is doubtless correct; for 
the Greek substitutes b for the Sanscrit g in many of its words, 
and our word go is the Greek root ba in Baino " to go," "to ad- 
vance.' ' The root Bo in Boaz, then, would represent the root ba, 
to advance, in the signification of a champion, Hercules, at least 



CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 1$ 

as much as it would the root bo in bous, an ox, in reference to Apis. 
The God of the Babylonians, Jupiter Belus, was represented by 
Diodorus as standing and advancing. (Diod. ii, 19. Movers, p. 
289.) 

The pillars of Hercules at Tyre were called Hamunim, that is, 
the pillars of the brothers Conn. Pbilo from Sankhuniatho speaks 
of Ammunea or pillars with antique sacred inscriptions in the tem- 
ples of the Phoenician deities. A meaning of Anion in Hebrew is 
pillar and of Amhan in Gaelic is consecrated. On the whole it ap- 
pears plain that the Amun and Seth of the Egyptians, when prop- 
erly understood, must have referred to the same deity, either name 
indicating the idea of the Cosmos, as symbolic of the principal of 
origination and of order ; but Amun being usually thought of as 
the invisible God; Seth as the celestial phenomena, principally the 
sun. The pillars of the brothers in the temple at Tyro are said to 
have been called after their names respectively; but, however this 
be, those of Atlas in the far west and of Hercules at Gibraltar ap- 
pear to have had, at least in the legend, no separate designations. 

Usoos was, according to Philo, that one of the brothers who 
erected the two pillars to Fire and Wind respectively. The first 
named of these would represent Usoos the last Saminrum. Usoos 
corresponds more nearly to Seth, in the sense of the hot noonday 
or afternoon sun ; while Saminrum would correspond to Seth at 
the times of his genial warmth, when the exercise of his creative 
power, though not the greatest, yet acts most pleasantly on the 
human senses. The name Esav or Edom refers more particularly 
to the sun at the time of day and the season of the year in which 
he puts forth his greatest heat, as well as his most effectual crea- 
tive force ; while Saminrum would represent the celestial phenom- 
ena, and the cosmogonical forces. Usav-Mars was thus distinguished 
from Con-Hypsuranios, for the sun in his strength is here, repre- 
sented as Mars, the God of war ; it is represented, indeed, by Fire ; 
while I find in the Gaelic language that Conn is a short form for 
Aedhghan, which is the original form of the Greek word Aigean, 
another form whereof is Oikean, our ocean. Conn is kind (Ger. 
children) which is the original of our word wind. Saturn (Saeth- 
archan) is an expanded form of Seth which itself is the original of 
our word sea ; so that these terms do appear transferable, the 
cosmogonical forces being found ultimately to be the different oper- 
ations of the One, as the cosmical phenomena must needs be the 



14 PHOENICIAN COSMOGONIES. 

different manifestations of the One. An explanation given by 
Movers, in which Bunsen concurred, seems to me to have been, 
that either one of the pillars represented, as a whole, either one of 
the brothers; that " the pillar consisting of a pointed and detached 
column with a capital on the top, it was probable that the former 
represented Usov-Mars and the latter Conn-Hypsuranios. There 
appears, of course, no salient objection to this probability, and so 
either pillar would have represented either one of the brothers, 
while the two would represent different manifestations of character 
of the two or perhaps ultimately of the one, considered in his dif- 
ferent manifestations, and outworkings of character in his different 
modes and tenses? 



Fisherman, Agriculturist, Demiurge, Champion, Etc. : 

In reference to Alieus and Agreus, the fisherman and the hunt- 
er, the first of these evidently had reference to Sidon (Tsidon, 
which in the Phoenician would mean a harbor for ships, Tsi, a ship, 
dnin or don, a harbor; fortification) for the root zud (Tsud) signi- 
fies to fish, and ship is fish read backwards ; the same word. It 
signifies also to hunt so that both names would doubtless 
have the like local connection. From the root zud comes Zayad, 
hunting and Zidon, fishing. The representation also implies that 
fishing and hunting were primitive pursuits of men. Thus, al- 
though the roots "to hunt" and "to fish" are different in the 
Greek they would be very probably near variations of the same 
root in Sanchuniatho's Phoenician history, which in the original is 
not now extant. 

The next step in our second Cosmogony shows Khusor (Vulcan) 
and a brother unnamed, but whom some call Tubal, born of Agreus 
and Haleus. According to Eudemus Khusor is the Demiurge, the 
Creator. Here he discovers iron and creates the fish-hook and bait. 
He is also versed in incantations, songs and divinations. He was, 
moreover, called Melech (Moloch) : He was the great Melicarthos, 
the patron of Carthage, and was held in high honor throughout 
Phoenicia. In connection with his other names he is also called 
Zeus or Jupiter. If we were fortunate enough to know the history 
of his brother we might, perhaps, learn whether he had made any 
such useful discoveries as the fish-hook. But some say he invented 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETO. 15 

the art of building walls of brick. This may seem to have been a 
paltry discovery compared with that of the fish-hook and bait, but 
we know that working among iron and producing fish-hooks and 
baits (of course all know what a bait is) was at least part of the 
business of this blacksmith god. It is the opinion of some that his 
unnamed brother only made an improvement in brick making, that 
before his time sun dried bricks only were used and that he burned 
them with fire. It is hardly supposable that he had such an artistic 
and well equipped institution as our modern brick yard amounts to. 
Out of the whole of this connection the waggish pupil of Euhemerus 
devised the most absurd of fables, namely, that Melekh taught his 
people the art of building walls of brick on which account they dei- 
fied him after his death. He must, indeed, have been abundantly 
recompensed for the products of his creative skill. 

But the same persons who have supposed that Khusor and his 
brother only made an improvement in brickmaking, seem not to 
have taken sufficiently into consideration that their own two sons, 
namely, Technites, the Artisan, and Geinos, the Earth born, made 
a new improvement in the production of brick, by mixing with the 
clay what some interpret straw, but I find in the original to 
mean rubbish. These, moreover, invented roofs. We have seen 
that Saminarum-Israel, who lived at Tyre, invented the art of build- 
ing huts. Here we find Technites and Autochthon, the sons of 
Vulcan and his brother to have invented artistic roofs. Their roof 
was, doubtless, an improvement upon the old one, at least to such 
a degree, that if it were made at the present day it would in com- 
parison of the old one be thought worthy of being patented. 

The next we meet with in our progress are the children of 
Technites and Geinos, namely Agros and Agrueros or Agrotes. 
Agros, in the Greek, means a field; Sadeh, in Hebrew, the same. 
It appears that this form, meaning a field, has been confounded 
with the Hebrew form Saddai or Shaddai, meaning the Lord, by 
the translator of Sanchoniatho's history. Agrueros is Aypov-^prnq^ 
the hero, or lord of the field. Agrotes, again, is the man of the 
field (aypdq), a derivative from the word for field. Sadeh was 
Punic for field as well as Hebrew ; and Saddai, as said before, was 
a name of God: the root Sadad (comp. Sud whence Sed an idol) 
is common to all the Semitic languages. The word Agrueros is 
sufficient proof that the two terms, Sadeh and Shaddai, were con- 
founded ; for it must be a translation of the ordinary name El- 



16 PHOENICIAN COSMOGONIES. 

Shaddai, literally God Almighty, in Genesis, or, according to the 
misinterpretation, the Lord of the field (dypou ^w?). Agros alone 
is for Shaddai and the so-called brother is the full form of the 
same name. 

The Bene-El and Cabiri or the Giants and Dwarfs, Etc. : 

TheBene-El, " sons of God," (Gen. VI, 1-4) were the giants ,, 
sons of El-Shaddi. The explanation of them here as Titans is, 
therefore, perfectly suitable. The line of the ancient Egyptian 
kings appears to have been of that primitive large-framed race,* for 
it is repeatedly said in the history that they were giants and one 
named Sesochris is said to have been in height five cubits and three 
palms or over ten feet. The word Aletai means Nomades, by 
which it would appear the employment of the Phoenicians, in the 
time indicated, was largely of the pastoral kind. The ancient 
Egpytian kings, too, of the line of Menes, so called, were of the 
Shepherd stock. It is thought that the word Nephil, plural Neph- 
ilim, as the offspring of those sons of God are styled in Gen. IV., 
was the Hebrew equivalent of the term Aletai. The Chaldee word 
Niphla, which means the constellation, Orion, and, in the plural, 
the greater constellations, may be thought to present some analogy 
to the idea of the powerful giants. 

We come next to Amynos and Magros, of which the first appears 
to be the same with Amun, builder, the remark about the construc- 
tion of unwalled villages suiting this derivation. Magros is the 
God Makar mentioned in the Punic inscriptions. According to Pan- 
sanias (X. 12, 2) the Egyptians and Libyans calle d Hercules Makeris ; 
the Libyan kings claimed to be descended from him; he came 
from Phoenicia. Titanes and Boccoris are mentioned by Arnobius, 
as Gods of Mauritania, and the latter name occurs in the Mauri- 
tanian incriptions. Near Berytus, in Phoenicia, there is a river 
Magoras ; and in the same neighborhood Strabo says there is a 
plain called Magoras, where was, in ancient times, a gigantic drag- 
on. Finally Makar is one of the seven Cabiric Heliads, who, in 
the Phoenician colonies of Lesbos and Rhodes, slew their pious 
brother. Magaros, means pasturage, fromgaros, to pasture, hence 
the tending of cattle is ascribed to our Magros. He was a pastor. 

The next distinguished pair in order are Misor and Sydek, which 
we have before sufficiently explained as well as Taaut, the son of Mi- 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 17 

sor ; but we will say a few words about the Cabiri who are called 
in the succeeding history of the Kronidae, " the seven children of 
Sydek," and their brother is called -ZEsculapius, " the eighth. " 
The Cabiri and the deities identified with them are explained by 
Greeks and Romans as " the strong," " the great." In Job 
(XXXIV. 17, XXXVI. 5) Kabbir the strong, is an epithet of 
God and put in equivalence with Zaddiq, the righteous. 

There is no doubt that the Hebrew root is Kabar, meaning the 
great, the powerful, and since the great and powerful chief is 
he who passes forward or over in the van of his army, why 
then Chabar or Chebar means the same, so that the root 
means the mighty and they that pass over or forward as 
well. Damascius (Vita Isidori ccxlii. 573) tells us expressly 
that " Esculapius was not either a Greek or an Egyptian, but a na- 
tive Phoenician resident of Berytus. For that to Sadyk there were 
born children who were called Dioskuri and Cabiri and that to these 
there was an eighth, Esmun, whom they called " ^Esculapius." 

It is reasonably concluded that the name the Phoenicians called 
those seven brothers was that which Herodotus writes Pataikoi> 
which was that the Greeks gave to those images which the Phoeni- 
cians carried at the poops of their triremes, as representing their 
patron Gods. Their connection with the art of navigation is im- 
plied in that Philo says that they were the first that invented the 
ship. Herodotus, in his passage about the Pataikoi (III. 37) says 
further: " Cambyses also wentinto the temple of Vulcan (at Mem- 
phis) and laughed heartily at the image. This figure of Vulcan 
bears a strong resemblance to the Phoenician Pataikoi : which they 
put at the head of their triremes. I will describe them for the bene- 
fit of those who have not seen them ; they are figures of pygmies 
(dwarfs). He also went into the temple of the Cabiri which the 
priests alone were permitted to enter. The images he caused to be 
burned after he had laughed heartily at them. They are like Vul- 
can and are said to be his children." Vulcan is the Ptah of th e 
Egyptian monuments, and evidently was not directly of Egyptian 
origin. The derivation of the word Ptah is reasonably traced to 
patach, which in Hebrew signifies to open, and is thus the root of 
Pataikoi. The daughter of Ptah is Ma, "Truth and Justice," 
being the symbol of the universe, the true essence of the creator. 
Sydek, the Just, the greatest of whose sons, the eighth, is called 
the fairest of the Gods, the iEsculapius from whose race thediscov- 
2— a 



18 PHOENICIAN COSMOGONIES. 

eries of medicinal recipes and medicinal plants are derived, corre- 
sponds with Ptah, the father of the Pataikoi. This Ptah is repre- 
sented turning the egg on a potter's disk. He is the opener and 
as the Semitic Demiurge, opens the cosmic egg, whence he is called 
Anoigeus. 

The Greeks used the term Cabiri to express the Gods wor- 
shiped in Samothrace and elsewhere, who were identical with the 
Corybantes of Crete as well as the Dioskuri (Castor and Poly- 
deukes). With these Pataikoi or Mighty Cabiri, were associated 
in the idea the numerous Cabiri or great Gods, who were worshiped 
under other names, as wonder-working deities with secret and 
bloody ceremonies. The Kabiri in Phoenicia were cosmogonical 
powers and they were collectively "the eighth " as the soul of the 
world. The number seven indicates a planetary idea; this, how- 
ever, not an original but derivative and symbolical form, preceded 
by the simple solar representation as it again presupposes a cos- 
mogonical one. Although Herodotus does not mention the Kabiri 
as being seven or eight there is no reason to doubt that they were 
recognized as of this number; for a God who is identified with 
Hermes, namely Thoth, the son of Misor, Sydek's brother is, in 
Egypt, worshiped as the eighth and bears the same name, Ashmun, 
as the Phoenician one, Eshmun. 

The Dioskuri cannot, perhaps, properly be considered as Kabiri, 
for their likeness, or that of the twin Gods who are supposed to be 
identified with them did not stand in the temple w T ith the Samoth- 
racian Cabiri, but merely in the entrance of the temple of Ambracia. 
No Semitic word appears in the Samothracian mysteries of the 
Cabiri or those of the Phrygio-Trojan Corybantes except in the case 
of Cadmilos, who appears in the Cabiric festivals as the fourth. 
He is represented as the assistant of those three Samothracian 
Cabiri, whom as we learn from the Scholiast of Apollonius (I. 913) 
the learned Alexandrian Mnaseas called 

Axieros — Axiokersa — Axiokersos, 
and explained as 

Demeter — Persephone — 'Aides. 

The name is obviously connected with Cadmos. Hence Cadmilos 
(Casmilos) who is explained as Hermes, is Semitic and the 
Eshmun — iEsculapius, the revealing, and afterwards the min- 



CREATOR AND COSMOS ; OR, COSMO THEOLOGIES, ETC. 19 

ister of the divine will. This general idea contains the root of the 
wonderful myth of Cadmos, of which Cadmil and Cadmon are 
variations or strictly diminutive forms : For his wife Harmonia, 
dressed in a robe studded with stars and wearing a necklace, repre- 
senting the universe and the duties they both perform, have a plainly 
cosmogonical meaning. 

Still less does there appear of a Semite connection in the singular 
and horrid myth of the three brothers, two of whom sacrifice and 
ury the third, on which occasion all the initiated embrue their 
hands in the blood of the victim, accompanied doubtless with vows. 
The one who is sacrificed is stated to have been Dionysus. 

Thus far it has been made plain that the Cabiri or Pataikoi be- 
onged to Phoenicia, but were connected with Egypt linguistically 
and that their oldest root signification is cosmogonical. 

To the Cabiri we find to succeed Eliun, called the Most High, 
and a woman called Behuth, who lived about Byblos, that is, says 
the interpreters, were worshiped there. Baaltis, the wife of Adonis, 
was worshiped with her husband in the same sanctuary at Byblus. 
She is identical with Hastoreth, whom the Greeks call Astarte. 

Moreover, the secret worship of the mother of God, called Amma, 
that is, Em in the Hebrew, in the Egyptian, Ma (the same word 
read backwards) was especially celebrated in the shrine of Aphaka 
at Byblus, near the river of Adonis. A lake called Boeth, after 
the name of the Goddess, is especially mentioned in the commentary 
of Germanicus upon Aratus. 

The true reading for the name of the Goddess of the Byblians, 
then, is Behuth, i.e., the void, identical with Bohu, empty space, 
in Gen. I. 2, and with the above mentioned Baau, the wife of Col- 
piah, at the head of this second cosmogony. Behuth (Bythos) 
means also the mother's womb. The fundamental idea of her, as 
collected by Movers from the customs of the primeval mother God- 
dess, was that of the mother of life, the Chaveh (Eve) of Genesis. 

This pair of deities was worshiped at Byblos as Adoni (Lord) 
and Baalti (Mistress): and of them was begotten, according to 
Philo, 

Epigeios and Autochthon. 

This name corresponds with Adam, or Cadam or Cadmon, 
etc., the first man being implied. Adam, in Genesis, is created by 
El, the most high God. 



20 PHOENICIAN COSMOGONIES. 

Of Adonis the principal sanctuary was at Byblus. It may not be 
necessary to repeat the story, which is already so well known, of 
his having been gored by the boar of Mars (Winter) and bewailed 
by his unconsolable spouse, Aphrodite. Of this same God the dis- 
appearance was lamented every year on the coast of Phoenicia and 
his resurrection celebrated with corresponcliug rejoicings; festivals 
which the Greeks rightly considered as those of their own Dion- 
ysus and of the Egpptian Osiris and Isis. Philo himself tells us 
that this, in effect, was so stated in the Phoenician records as fol- 
lows : — 

" Eliun met his death in a combat in the open field. He was dei- 
fied and the children offered to him libations and sacrifices. " This 
contest in the open field appears to be the contest alluded to as 
with the boar of Mars ; and one class of Mss. reads, " in a contest 
with wild beasts." 

In all of this we discover the Osiris and Dionysos myth, the 
germ of which appears in the secret worship of Lemnos and Sam- 
othrace. Some Phoenician euphemerist and amalgamator has been 
suspected of having himself invented the above passage about the 
children of Elium (Uranos and Ge); it being claimed that the ori- 
ginal position of the myth is that wherein the Lord of Men dies 
and comes to life again. 



CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 21 



Third Phoenician Cosmogony. 

Cosmogony of Byblos concerning Uranos and Cronos. 

1. " (whom, i.e., Epigeios, the Earthborn or first man, 

our Adam), they afterwards called Uranos (Heaven), so that from 
him, indeed, the firmament above us, by reason of its surpassing 
beauty, they call Uranos. To him, of the above mentioned pair, 
there was born a sister who was called Ge (Earth), and it was be- 
cause of her beauty they so named her. Their father, the Most 
High, having ended his life in a combat in the open air, was honored 
as a God, to whom, indeed, his children offered libations and sac- 
rifices. 

2. Uranos having taken possession of the government of his 
father, took to wife his sister, Ge, and had by her three children, 
El, who is also Cronos, Baetyl and Dagon, who is the same with 
Siton, and Atlas. 

3. By his other wives Uranos had also a large family. Ge, on 
account of his being ill-tempered and jealous, abused Uranos, so 
that they separated from each other. Uranos, however, after he 
had separated from her, approached her again, whenever he pleased, 
by force, and then again deserted her. He even attempted to 
destroy her children, which Ge several times prevented, having 
succeeded in originating an alliance with herself against him. 

4. " Cronos, having arrived at man's estate, made use of the 
advice and assistance of Hermes Trismegistus, who was his scribe, 
and thus assisting his mother, availed to ward off his father 
Uranos." 

5. "Now, to Cronos there were born children, Persephone and 
Athena: The first died unmarried: But, by the instruction of 
Athena and Hermes, Cronos manufactured sickles and spears of 
iron. 

" Hermes then, by repeating magical formulas to the allies of 
Cronos, caused in them a desire to make war against Uranos in 
favor of Ge; and thus Cronos, having circumvented Uranos by 
war, drove him from the government and seized upon the sov- 
ereignty." 

6. "In this contest the lovely wife of Uranos, being in a state 
of pregnancy, was taken prisoner and by Cronos bestowed in mar- 



22 PHOENICIAN COSMOGONIES. 

riage on Dagon. While married to the latter she brought forth the 
child whereof she was pregnant of Uranos and called it Demarus." 

7. "Upon this Cronos built a wall around his dwelling and 
erected the first city in Phoenicia, namely, Byblos." 

8. "After these things Cronos, having become jealous of his own 
brother, Atlas, acting on the advice of Hermes, cast him down into 
the abyss, which covered him up." 

9. "At about this time the descendants of the Dioscuri, having 
collected light boats and vessels, embarked, and having been cast 
ashore near Mount Casion, they built and dedicated a temple there. " 

10. "The allies of El, who is Cronos, were called also Elohim, 
that is Cronidse. They were so named in the time of Cronos.' ' 

11. " Cronos had a son, Yadid, whom he slew with his own 
weapon, which arose from a suspicion he had formed of him ; and 
thus with his own hand he deprived his child of life. In like man- 
ner also he cut off the head of his own daughter ; so that all the 
gods became alarmed lest Cronos might have become insane." 

12. " In progress of time Uranos, who had made his escape, 
sent his virgin daughter, Astarte, with her two sisters, Rhea and 
Dione, in secret, to get rid of Cronos by artifice. These, Cronos 
having taken, made them his wedded wives, although being his 
sisters. After Uranos had come to the knowledge of this, he, with 
his other allies, made war upon Cronos. Heimarmene and Hora, 
therefore, Cronos retained, having appropriated them to himself." 

13. " Now, the God Uranos invented Bsetyle (houses of God) 
inasmuch as he created stones endowed with souls." 

14. " But there were born to Cronos by Astarte seven Titanidaa 
or Artemides, and again to the same there were born by Rhea 
seven sons, of whom the youngest was reckoned among the gods 
from his birth. By Dione there were born to him daughters and 
again by Astarte two boys, Pothos (Desire) and Eros (Love)." 

15. "Dagon, however, after he had discovered corn and the 
plough, was called Zeus Arotrios." 

16. " But to Sydek, surnamed the Just, one of the Titanidae, 
having united herself in marriage, bore iEsculapius." 

17. " There had, however, been born to Cronos in Peraea (the 
country on the other side) three children, namely, Cronos, having 
the same name as his father, Zeus Belus and Apollon." 

18. "Contemporary with those were born Pontus and Typhon 
and Nereus, the father of Pontus and son of Belus. But from 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 



23 



Pontus was born Sidon (who, by reason of the remarkable sweet- 
ness of her voice, first invented as an art the singing of odes) and 
Poseidon." 

19. " But to Demaros was born Melikarthos, who is also called 
Heracles." 

20. " Uranos makes war upon Pontus and takes, as his ally, 
Demarus, having first persuaded him to rebel. Demarus, then, 
attacks Pontus, but the latter puts him to flight. Demarus offers 
a thank offering for having been preserved * l his flight." 

21. " Then in the thirty-second year of h own power and sove- 
reignty, El, that is Cronos, having laid a trap for Uranos, his 
father, in a place situated in the middle of the country, and having 
overpowered and taken him prisoner close to the fountains and 
rivers, he cut off his generative organs. Here was Uranos deified 
and his spirit completed and the blood of his genitals flowed into 
the fountains and into the waters of the rivers, and the place is 
pointed out to this day." 

22. " So many were the histories pertaining to Cronos and of such a venerable 
nature pertaining to that life celebrated by the Greeks, of those in the time of 
Cronos, who, they say, constituted the first golden race of Meropean men, enjoying 
the blessed prosperity of the ancients." — Eusebius. 



Synoptical View of Third Phoenician Cosmogony. 
Genealogy of the Race of Uranos. 



First 



(Epigeios\ 
Adam / 



Uranos 
(Samin) 
Heaven 


Ge 

(Aretah] 

Earth 


i 


Cronos El 

('Hel) 
"the highest" 

1 


Baetyl 
(Betel) 
house of God 


Dagon 
(Dagan) 
Siton, Atlas 
Corn, Atlantic. 


Persephone 


Athena 


Zeus Demarus ~ § 
(Ta-Mar, Pillar ?) og 
°°& 
Melikarth i.e. Melik-Arth 
King of the City, 
Captain of the ship. 



24 



PHOENICIAN COSMOGONIES. 



Second and Fuller Genealogy of the Race of Ubanos, 



Uranos 
(Samin). 



Clironos El, 
'Hel 



Atlas, 
thrown by 

Kronos 

down into 

the abyss 

Atlantic. 



Astarte, 
Hastoreth 
(the firma- 
ment.) 



Yadid 
the belored 

by 
the father 



Daughter 
beheaded 

by 
her lather 



Rhea, 
Hanoga 
'the giant- 
ess" 



Dione, 

(Baal tie) 



Heimarmene, 
/ Meni \ 
V.Fortana / 



Hora. 

Hadah 

(beauty) 

or 

Na' Ham ah 

(grace). 



Genealogy of the Race of Cronos by Astarte, Rhea and Dione. 



Chronos and Astarte. 



Seven Titanidae: Pothos and Eros; 

or or 

Artemidae; Desire and Love. 

Cronos and Dione, 



Daughters. 



Cronos and Rhea. 

Seven Sons, the youngest 
being a god from his 
birth. The 7 Cabiri. 



Genealogy of the Race of Cronos Begotten on the Other 
Side of the River. 



Cronos or Abraham, 
the elder Belsitan of the Babylonians. 



Cronos, 



( junior, "^ 
j chief of the | 
I Heberians | 



Zeus Belus, 
' i.e. Bel-Aes; \ 
.Zeus Dionysos/ 



Appollon. 

(Moymin, 

prototype of the 

people.) 



Genealogy of Nereus, Pontos and Poseidon. 
Cronos-Bel 



Nereus 

A 



Pontos 



Sidon 



Poseidon 



Typhon 



If we but possessed the Phoenician original we would more clear- 
ly understand this whole account. We are, however, told that El 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 25 

is the Phoenician name of Cronos. Subsequently it is written Ilos. 
But this is only part of the full name Caethanair or Sethrael which 
means the same. The second son of Uranos is called Baityl, which 
means house of God ; a simple way of spelling it is Bethel. The 
Baetulai were the sacred stones, which were supposed to have fallen 
down from Jupiter ( Atonereis) and were held sacred on account of 
the divine power supposed to be inherent in them. In Gen. (xxxvii, 
11-19) we find the word used. On the top of the mountain between 
Jerusalem and Sichem Jacob, when on his journey, is overtaken by 
the night and he lays his head on a stone and goes to sleep. In 
this state he has a vision, in which he sees the angels of God de- 
scending and ascending on a ladder between heaven and earth and 
is fully conscious of the divine presence with him. Therefore he 
exclaims: " How dreadful is this place ; this is none other but the 
house of God (Beyt-El) and this is the gate of heaven.' ' And 
Jacob rose up early in the morning and took the stone that he had 
put for his pillow and set it up for a pillar and poured oil upon the 
top of it. And he called the name of that place Beth-el; but the 
name of that city was Luz at the first." 

The third son of Uranos is Dagon, which is Dagan, corn. The 
Greek form of it, Sitos, root sit, also implies this. That the clan 
Deaghaidh, i.e., Deaghan, " the good chief," and that of Conn or 
Conair (Corn) was the same in the old Gaelic with the clan Ith 
(i.e., wheat, corn, fuller form Sith, Greek root Sit) is not at all 
wonderful ! The Bible mentions Dagon a God of the Philistines, 
who fell over in the presence of the ark, and had his hands broken 
off at the wrists. This God had a human body, ending in that of 
a fish, like the fish-shaped Goddess, Derkato-Astergatis. Philo's 
own account makes Poseidon or Neptune to be a God of this kind, 
and his other name Atlas, root Atlant, whence Atlantic, connects 
Dagon with the idea of the sea. 

The fact here presented, then, of Dagon, the God of agriculture , 
being connected with the idea of a fish would indicate, at least in 
some sense, the idea the Supreme God ; and the three names given 
in this connection, Cronos-Baetyl-Dagon, would simply present 
three ideas in relation to the one, say, as God; God's house, in this 
case taken as the earth, and then the fruits of the earth, which 
come from God through the instrumentality of agriculture. 

In the original, from which Philo translated, the earth must have 
been called Areth or Adamah. The former is the word earth by a 



26 PHOENICIAN COSMOGONIES. 

slight transposition of the letters, and it is the primeval word for 
what it represents : Adamah is a derivative word from the form 
Adam which latter is a word used by the Phoenicians for the earth ; 
but which also must have been understood to represent the heavens, 
for the word dome, which means the roof, ceiling (Caelum) or 
firmament is but an abbreviation of Adam or Edom. And in the 
first item of our second cosmogony Epigeios or the first man, equiva- 
lent, indeed, to our idea of Adam, is said to have been called 
Uranos, " so that from him the firmament above us, by reason, of 
its surpassing beauty, they call Uranos." It is not certain that 
the Phoenicians would have used their word Kakia, which in the 
sense of the firmament signifies the broad expanse rather as an ex- 
tended flat surface than as the concave of a hemisphere, to convey 
the same general idea which the Greeks conveyed by Uranos. The 
latter word in the Greek mind appears to have been connected with 
the same idea as the Latins conveyed in the expression Jupiter 
Pluvius. From Uranos came down the pouring rains of the Greeks. 
Uranos, however, is simply a Chaldaic root-word with the Greek 
case ending as Urchan, Gaelic Airchan or Chanair, from which you 
already perceive it is the name Cronos in disguise, or you can have 
it the other way, Cronos is Uranos in disguise. It is possible that 
Samin ( Asima in Samaritan) was the word in the original for which 
Phil o put Uranos? This might easily have been connected with 
the idea of the pourer down of rain. 

Cronos, previous to his contest with Uranos, is said to have had 
two daughters. The first, Persephone, "died a virgin, and her death 
and resurrectiou (her rape by Pluto in the Grecian myth) were 
celebrated by the Phoenicians. Of this Grecian myth as well as of 
the powerful and wise goddess Athena we shall have some more 
mention further on. 

Yadid, the beloved son, is spelled variously, Yedud, Sadid, 
Yadid, etc. 

The ancient sacred records of the Phoenicians have borne that the 
worship of the Cabiri was brought from the coast of Phcenica to 
Egypt ; that is to say, the system of worship containing the idea of 
the seven world creating powers with the eighth, the Logos. The 
Phoenician Cosmogonical idea is found to be in general the same 
as we uave met with in the Chaldaean cosmogony, as it comes 
through Berosus. Is this an improvement or obscuration of the 
former ? It is no longer God who cuts off his own head in order 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 27 

that man may be created from his blood, commixed with the dust 
of the earth; but God through love cuts off the head of his only 
begotten son. 

Commentary on Third Phoenician Cosmogony : 

As to Damarus, who is also called Zeus Damarus, Movers has 
conjectured that the name of the city Baal Tamar, i.e., Baal-Pillar, 
mentioned in Judges XX. 33, is connected with this name. The 
Nahr-Damar, a river sacred to him, is called by Polybius Damarus 
and by Strabo Tamyras. 

It has been remarked that the offering of the beloved son, Yadid, 
by Cronos is the earliest instance of the divine self-consciousness 
being represented in the relation of father and son; and that thus 
the Chaldaean idea of the self-sacrificing love becomes in Phoenicia 
the offering of the son. 

The virgin sister of Yadid, who was also sacrificed by her father, 
is she who was taken away in early youth (?\e., recognized as a 
Goddess); her metaphysical circle is hardly as high as that of her 
sacrificed brother. Some suppose the Hebrew name of this Per- 
sephone to have been Zillah ; which would make her a namesake 
of the wife of Lamech and mother of Tubal-Cain ; but the appa- 
rent date of Cronos, which refers undoubtedly to the age of Abra- 
ham, would not admit of an identification of a daughter of Cronos 
El with a daughter of Lamech, 

In what we have seen in the first Cosmogony Desire (Pothos) 
and longing (Eros) were the first world creating powers, together 
with primeval matter or darkness. It is difficult to determine the 
Hebrew originals for the Greek terms given, but they may have 
been respectfully Chaphazon, written by the Greeks Apason, de- 
sire, and Chasad or Hagabon, roots connected with the notion of 
longing, loving. 

The seven Titanidae, one of whom was mother of Esmun iEscu- 
lapius by Sydek, the father of the Cabiri, Movers has explained to 
signify the constellation of the Little Bear. This constellation of 
seven, then including the polar- star, which was called the Phoeni- 
cian (J) <po\vixrf) because the Phoenician mariners took their bearings 
by it instead of a star in the Great Bear, which the Greeks used, 
might be thought to favor the supposition that this constellation 
was thought of as having some reference to Phoenician mythology. 



28 PHOENICIAN COSMOGONIES. 

The seven Cabiri, the powerful and mighty, represent the seven 
fundamental powers of the visible creation, which the Jews in later 
times called the seven archangels. This is a reasonable way of 
expressing their relation, their father being the creator, the opener 
of the Cosmic egg. 

It is thought that the principal reason why the ancient Chaldaeans 
laid great stress on the number seven was the change of the moon 
every seven days, that is, the week ; this again is symbolical of the 
solar system for " the eighth" is to be explained. 

In regard to the children of Cronos, begotten in Peraea, I may 
say that by the Peraeans, the dwellers on the other side, the Phoe- 
nicians could only understand those who lived on the other side of 
the Euphrates ; beyond the Jordan wo uld not convey the meaning 
intended. The edition of Philo proves that this is the original sense 
of Peraea and that the children of Cronos begotten in Peraea has 
reference to the Mesopotamians and peoples east of these: Derivi- 
tively, however, the Cronidae are the Heberians. 

Although our text places Pontos and Typhon before Nereus still 
it makes Nereus to be father of Pontos. In Hesiod Pontos, is the 
father of Nereus ; and the Septuagint translates the tehom (Abyss) 
in Genesis by Pontos. The distinction between Pontos and Posei- 
don is that the one signifies the sea, the waves, the other, the god 
of the sea, the ruler of L it. In connection with this I have met 
with the sapient remark that conciousness resulted (emanated) from 
a process of physical development. 

Our Demarus, the king of the city, "of the fortress, of the country 
or of the ship, was the Greek Herakles and in a Phoenician trans- 
lation is connected with the river God of that name. 

The singular representations of this closing scene of the contest 
between Uranos and Cronos belongs to the closing period of the 
Uranic age, which altogether has been ascribed 32,000 years. The 
story itself, which is clearly allegorical, may be explained somewhat 
as follows: — 

According to the general belief of the Semites prior to the settle- 
ment of the order of time and the regular change of season, there 
existed a period of conflict between the powers, and, consequently, 
a period of desolation. Periodical visitations of rains and floods 
especially desolated the earth. Uranus, the rain God, is represented 
in the mythical account as a God, who torments the earth, and as thus 
a tyrannical ruler. His exorbitant powers must be curtailed and this 



CREATOR AND COSMOS ; OR, COSMOTIIEOLOGIES, ETC. 29 

accordingly takes place at the fountains and springs not far from 
the sea. There raged the last great contest. Pontos, the ancient 
sea, which had as yet not been restrained by Poseidon, assists Ura- 
nos against Cronos, the organizer, and for this purpose allies 
himself with the God Demarus, who is named Zeus. The latter 
(the river), attempts to drive Pontos (the sea), back, but is put to 
flight. In connection with this interpretation, it must be remem- 
bered that the river, Demarus or Tamyras, flows down from mount 
Lebanon, and falls into the sea between Berytus and Sidon. 

There is, however, extant an explanation of the above story from 
a different quarter which appears remarkably to confirm this view 
of it. 

The river Belus after running a short distance out of a lake, 
which lies at the foot of the mountain of Galilee, called by the 
classics Kendebin, falls into the bay of Ptolemais (Akko). The 
shore consists of a sandy plain upon which, as mentioned by Pliny 
and Tacitus, the Phoenicians discovered the art of making glass; 
the same spot whence in modern times the sand was fetched to 
many points, owing to its adaptability for use in the production of 
this article. In this passage Pliny says : "The Belus was a deep 
river, the water of which was impure ; but that the ceremonies 
connected with it were very sacred.' ' In connection with this Jo- 
sephus (B. J. 11, 10, 2) mentions a Memnonium, i.e., a, shrine dedi- 
cated to the sun god ; which all refer to the festival of Adonis. 
When the water in the river of that name (Nahr-Ibrahim) near 
Byblus became red in consequence of the autumnal rains, this was 
a symbol of the mortal wound of the God ; but the mixture of the 
fresh water with the sea was symbolical of the happy and product- 
ive union of Venus and Adonis. It was then called "the happily 
united Adonis water." The ceremony that became deeply im- 
pressed upon the minds of the people, which explains why the in- 
habitants of Old Tyre continued to celebrate in the month of 
October, " the festival of the marriage of the river and sea water," 
by which ceremony it became purified. Movers, on the authority 
of Marriti and Volney (Encyg. 422, Comp. 401) gives this account 
of it as follows : "At the beginning of October the inhabitants of the 
present Sur (Tyre) celebrate a festival which they call the marri- 
age of the river and sea water. They go in procession with singing 
and dancing to the well near the gate of the city and pour a bucket 
of sea water into the well water which is thick at that season. 



30 PHOENICIAN COSMOGONIES. 

They believe that this will have the effect of clarifying it, but 
know nothing more of this strange custom than that they follow 
the custom of their forefathers in celebrating the marriage of the 
river and sea water, as they call it." 



A Tradition of the Syrians or Sidonians Concerning the His- 
tory of the Phoenician Kingdom in the reign of Cronos ; 
Concerning the Letters Invented by Taut ; and Concerning 
the Figments of the Later Writers. 

"Again, in a subsequent part of the work, the historian, among other things, 
goes on to say " — (Eusebius) : — 

1. "Astarte the Supreme Goddess and Zeus Demarus and Ado- 
dus, the King of the Gods, dominated the country according to the 
command of Cronos. But Astarte placed upon her own head a 
bull's horns as a symbol of royalty. While traveling around the 
earth she found a star that had fallen from heaven, which, having 
picked up, she consecrated in Tyre on the Sacred Island. The 
Phoenicians say that Astarte is Aphrodite." 

2. "Cronos, also, traveled over the earth, and to his own 
daughter Athena, he gave the sovereignty of Attica." 

3. " But a plague having broken out and there being very great 
corruption, Cronos offered up his only begotton son to Uranus, his 
father, and cut around (circumcised) his own generative organs, 
obliging those in allegiance with him to do the same." 

4. " Not long after this he consecrated another child, whom he 
had born to him, by name Muth, but whom the Phoenicians named 
Death and Pluto." 

5. "After this, again, Cronos gave the city of By bios to the 
Goddess Baaltis, who is also called Dione ; but Berytus he bestowed 
upon Poseidon and the Cabiri and the Agrotai and the Halieis. 
These also consecrated the remains of Pontus at Berytus." 

6. " But previously to this the God Tantos had made imitations 
of the appearances of all the Gods, Cronos, Dagon and the rest, 
and thus formed the sacred written characters of the Alphabets." 

7. " He also invented for Cronos, as a symbol of dominion, four 
eyes, for the front and hind parts of the head: Two of these quietly 
nodding (sleeping) ; and upon his shoulders were four wings, two 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 31 

as it were flying, and two quietly lying down. The meaning, in- 
deed, was that Cronos, while sleeping, could see, and that even 
while being awake, he slept ; and, likewise as to his wings, he flew 
while at rest, and, while flying he rested. Upon the shoulders of 
each of the other Gods he placed two wings, as being because they 
flew with Cronos. And, moreover, he placed upon the head of 
Cronos two wings, one of which symbolises Reason, as being the 
highest guide ; the other observation.'' 

8. "Now Cronos, having come to the land of the South (Notos) 
gave to the God Tautos Egypt as a royal residence. This, says 
he, the Cabiri, the seven children of Sydek, and their brother 
JEsculapius, "the Eighth,*' first of all recorded as the God, Tautos, 
enjoined them. ,, 

9. " Thabianos, the very first of the early hierophants of Phoe- 
nicia, gave, in a paraphrase, a physical, sensuous, meaning to all 
this and mixed it all together with what befell the earth and the 
heavenly bodies ; he then communicated it to the prophets, who 
have the direction of the wild orgies and sacred ordinances." 

10. These, in their turn, did what they could to increase the 
obscurity, and, in this state, transmitted the tradition to their suc- 
cessors, and the foreigners who were initiated. One of these latter 
was a Syrian, namely, the inventor of the three letters, a brother 
of Chna, who was called the Phoenician. " 

(" Immediately alter he adds." — Euseb.) 

11. But the Greeks, who in natural genius surpass all men, 
claimed for themselves the greater part of those discoveries, as if 
they had been their own. They then dressed them up in a taking 
fashion, clothed over with a mythical garb, in order to fascinate 
men's minds. Out of those creations did Hesiod and the Cyclic 
Poets fabricate their theogonies and the absurd stories of the giants 
and Titans, which, being spread abroad by them, obtained the 
mastery over truth. We having been accustomed to hear those 
stories from our childhood, which amongst us have passed current 
for many centuries, cling to the customary mythology, as though it 
were a treasure confided to us, as I have stated from the beginning. 
This medley, thus gradually strung together, has gained such au 
ascendency that people have great difficulty in laying it aside ; the 
consequence is that truth appears idle talk and fiction truth." 



32 PHOENICIAN COSiMOGONIES. 

12. (" So much may be collected from the extant writings of 
Sanchoniatho, which were translated by Philo of Byblos, and 
whose veracity was guaranteed by Porphry, the philosopher.' ' — 
Euseb/ 



Commentary on the Phoenician Historic Traditions of the 
Reign of Cronos, the Invention of Letters, Etc. : 

Adodus, called above king of the Gods in connection with Astarte 
(Hasteroth) and Zeus Damarus, is Zeus Dionysos, the Phoenician 
Hadad, who can be traced throughout all Syria, Mesopotamia and 
Palestine, as the Sun-God. He represents the generative power of 
the Sun, while Astarte not only represents the starry heavens, but 
the all-producing and nourishing earth, as indicated by her cow's 
horns, Demarus, being in a sense the water God, is thought by 
some to be tho same with Poseidon, but it is not so clear as to 
this. 

Astarte in wandering round the earth discovers a star. 
The Phoenicians used the Little Bear as their polar constellation, 
not the Great Bear as the Greeks, and very wisely so as Thales re- 
marks. The south-eastern star of the square (B Ursae Minoris) 
called Kochab on the planispheres was preeminently their r\ yoivtxrj, or 
polar star. It was the only star which to them was unaffected by 
the rotary motion of the heavens. When the goddess was making 
a tour with her husband round the world she discovered that it was 
th*e fixed luminous turning-point of the heavens ; and so she conse- 
crated it and communicated her discovery to the seafaring people 
who worshipped her. The expression, a " shooting" star, in the 
sense of a " shining " star, may have been the one implied in the 
original, which Philo translated a fallen star. This she discovered 
(eupev) merely, did not, as it were, pick up. Travelers generally 
agree that in the very lovely valley of Aphaka a star dipped, at 
fixed periods, into the sacred lake and they called it Urania. 

Among the Phoenicians zeal for religion and commerce went hand 
in hand. They possessed commercial settlements on the coasts 
and islands of Greece as well as in certain parts of Egypt at an early 
day and all mythology proves that in very ancient times sacerdotal 
traditions passed from Phoenicia into Greece. The Phoenician 
seafarers were accustomed to take with them their priests, who 
doubtless on. the voyages made astronomical observations as well 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 33 

as, when necessary, acted as interpreters with the different peoples 
with whom they traded. It is perfectly natural that they should 
endeavor to establish their own religious system wherever, they 
thought they had an opening for it, but of course this establishment 
was to be found wherever they left a colony of their own people. 

On the other hand there are in Greek mythology many different 
allusions to Greek settlements on the coast of Palestine towards 
Gaza and Egypt. An old cuneiform inscription, mentioned by 
Rawlinson, speaks of the abandonment of one of those settlements, 
perhaps shortly after the time of Cadmus. And it is now generally 
agreed not only that the iEolian colonies in Asia Minor date 
from a very high antiquity, but also the Ionian whom some 
place at about 1500 years B. C. We see therefore how that Cronos 
in traveling over the earth makes his daughter, Athena, sovereign 
of Attica. 

When it is said that in the introduction of circumcision by 
Cronos as a substitute for the sacrifice of the only-begotten son we 
enter upon the domain of history it may be replied, " Yes, history 
without a chronology," or with only a distantly approximative one. 
It may of course be left an open question whether Abraham was the 
first who introduced the custom of circumcision or whether he re- 
vived an ancient pious ordinance, which was a symbol of moral 
separation and consecration. But the history both of Phoenicia 
and Carthage shows that the ancient institution of the sacrificing of 
the first born son was continued to a late period; so that they 
could not have accepted Abraham's interpretation of God's will ; 
however they might leave an ancient usage as they found it, but 
did not perfectly understand. The religion of Abraham, properly 
understood, was the religion of the heart, of the spirit, as the re- 
ligion of the true children of Abraham is that of the heart, of the 
spirit. 

When it is said that Cronos gave the city of Byblos to the God- 
dess Baalith, who is Dione, i.e., Juno; and assigned Berytus to 
Poseidon and the Cabiri and to the Agriculturists and Fishermen it 
could only mean that those deities mentioned had establishments in 
those cities dedicated to their worship. At Berytus the remains of 
Pontos were interred. 

Cronos is also said to have dedicated another child besides his 
only begotten son, whom Rhea had born to him and who was called 
in Phoenician Death and Pluto. If this were a male it differed from 
3— a 



34 PHOENICIAN COSMOGONIES. 

the previous case in which it was a daughter, doubtless the Phoeni- 
cian Persephone, the queen of the Lower World. 

We are here told next how the letters of the alphabet were 
first formed, namely, each one of the original letters invented by 
Taut, which are supposed to have been about sixteen in number, 
bore some likeness to a God. Upon the Phoenician alphabet Philo 
wrote an. especial work but, according to Eusebius, it did not con- 
tain much of interest, but dilated to a less or greater degree upon 
the subject of the serpents. In the later times it appears to have 
been a good text book for the mystics. 

In the representation of Cronos with four eyes and six wings we 
have proof of the high antiquity of the idea of the Cherubim with 
four eyes and the Seraphim with six wings. On each of his 
shoulders Cronos (El) had two wings, one above and one below, 
which made four, and the two wings on the head made six wings. 
He had four eyes, two being placed in the front part and two in the 
back part of his head. From the general description given it is not 
difficult to form some conception of Cronos-El. In apportioning all 
those appendages Taut gave to each of the other Gods two wings, 
one on each shoulder, because they flew with Cronos. The practice 
of representing the Gods with wings is found to have been very 
ancient and not exclusively peculiar to the Etruscans. It was 
adopted by the Greeks in particular instances only, as in that of 
Hermes and Eras. 

When Taut first received from Cronos Egypt as his dominion not 
only the Cabiri, the seven sonsofSydek, but " the Eighth," iEscu- 
lapius, the God of Medicine, recorded it. This fact of the record- 
ing of the grant of Egypt to Taut (Thoth) by the seven Cabiri, and 
their brother, " the Eighth,' ' may indicate to us that this religion 
was now for the first time established in the land of the Nile. 

Taut, holding the throne by the grant of Cronos, the Cabiri and 
their brother held the recorder's office and were the registrars of 
deeds for the land of Egypt. The government and religion of 
Thoth was here established now in all their force. Would the idea 
have reference to the establishment of the dynasty of Menes, which 
at its beginninor is connected with the name Thoth? The seven 
Cabiri, then, or rather the eight, were the oldest Gods of this relig- 
ion which was transplanted thus to Egypt. They do all things in 
this dominion in accordance with the will of Thoth and his Cabiri 
may have been making their expedition into Egypt when their ship 



CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 35 

stranded near mount Casion in southern Palestine, whereon they 
dedicated a temple. 

Philo gives to the first allegorizer, who paraphrased and appended 
to the old simple histories of the gods, the mystic references to the 
earth and heavenly bodies, the name Thabianos. It is strange that 
this name should be understood by some for Sankhuniatho, who ap- 
pears to have contended against this mysticism, which Philo himself 
ridiculed. There are many circumstances to support the conclusion 
that a mysticism something like this existed long before the Neo- 
Platonists, especially in the old dynasties of Greece. It was a com- 
bination of the Semitic tenets of Phoenicia and of the coasts of 
Asia Minor and the islands, with the sacerdotal Orphism of Thrace. 

After we have been informed that Taut had invented the alpha- 
betic characters, each having a reference to the likeness of one of 
the Gods, we are told that Canaan or Chna (as written in Phoeni- 
cian) had a brother, who " added the three letters." We find that, 
according to the documentary reading of the old text, his name was 
Isiris. Some think this has reference to Mesopotamia, the Syros or 
Syrios of Herodotus. Pliny mentions the Syrians with the Phoeni- 
cians and so does Clemens of Alexandria as the inventors of the al- 
phabetic characters. Franz, in his Epigraphik, has shown that the 
only point that can be settled definitely in regard to the Greek 
alphabet is that the one originally possessed by the Ionians consisted 
of sixteen or eighteen letters. It is however, contended that the 
original Phoenician alphabet, including the three vowel signs for 
A, U, and the more recent I, consisted of only fifteen letters. The 
three added to the fifteen or sixteen by the brother of Chna would 
have made in all eighteen or nineteen letters ; but we are not told 
whether or not the added three had any reference to the appearance 
of any of the Gods. We are speaking now in reference to the ear- 
liest alphabet, which, perhaps, they termed the divine alphabet, and 
we find that it is not represented as strictly phonetic, but as a regu- 
lar alphabet, and not syllabic. For, firstly, if such had been the 
case the distinction would have been noticed; and, secondly, though 
we might conceive that in those early times there had been fifteen 
or even nineteen names of Gods yet it would be difficult for us to 
conceive of sixty or seventy deities, which number at least, would 
be required for a syllabic alphabet. 



36 phoenician cosmogonies. 

Extracts From Other Works of Philo. 

1. Concerning the originators of the Phoenician theology : — 

" The same (Philo) writes also those things concerning Cronos in his treatise 
about the Jews." Eusebius. 

2. " Tautos, whom the Egyptians name Thoth, a man celebrated 
for wisdom among the Phoenicians, first arranged those things per- 
taining to the worship of the Gods, which had previously been in a 
state of confusion, owing to the popular ignorance, into a regular 
scientific system. After him, many generations, the God Surmu- 
belos and Thuro, who was also called Chusarthis, following, threw 
light upon the secret theology of Tautos, which had been meantime 
obscured by allegories." 

3. Concerning the Sacrifice of sons. 

" Shortly after he says " Euseb: — 

4. It was a custom of the ancients, in circumstances of great 
danger, in order that all might not perish, for the governors of the 
city or people to offer up for death their favorite child by way of 
propitiatory sacrifice to the Gods. Those victims were put to death 
with secret ceremonies. Now, Cronos, whom the Phoenicians name 
El, a ruler of the land, and, subsequently, after the termination of 
his early life, deified in the planet of Cronos (Saturn) had an only 
begotten son by a nymph of the country, named Anobret, whom, 
on this account they called Yedoud (Yedud or Yaclud, as according 
to some Mss. ) for so an only begotten son is now called by the Phoe. 
nicians. There being great danger threatening the country from 
war he, having adorned his son in royal apparel, and prepared an 
altar, sacrificed him thereon." 

These two fragments, though short, give us some as important 
information concerning the oldest religious history of the Canan- 
ites, as we derive from the works of Philo. 

The sacerdotal records of the Phoenician theology taught that 
the allegorical and profound wisdom of the myths which they 
contained was revealed to them by the Gods themselves and so 
these were transmitted as being from the Gods. 

This revelation was especially ascribed to Taut, whose symbol 



CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 37 

was tne serpent ana whose hieroglyphic-phonetic sign was Tet, 
the alphabetic character Theta, as implied above. 

This is reasonably explained to signify that Thoth is the mythic 
designation or mythological exponent of an historical age of man 
in Asia and northeastern Africa, and one which is now illustrated 
by the Egyptian writing and monuments. In this age the mind 
was advanced beyond the stage of mere root or inorganic language, 
and was prepared for the introduction of the organic language of 
parts of speech and formative syllabication; in other words, it 
was the age which in the land of the Euphrates and Tigris had 
already passed from Chinism to Chamism. Hitherto Art and Sci- 
ence, Poetry and Philosophy, only existed rudi mentally ; now com- 
munication was facilitated and increased by means of writing ; for 
the age we are considering may be thought of as, in a sense, the 
prototype of the later age of transition from Mss. writing to 
printing. 

This old writing consisted of ideographic signs, pictures of 
things by means of symbolic characters, which Taut had invented 
from symbols of the Gods which had come under his observation. 
Out of this by means of an ordinary progression in language and 
writing grew the phonetic signs. Allegory was primeval, for some 
of the symbols were derived from the God Tautos himself; and 
much of the obscurity in the myths was afterwards cleared up by 
divine revelation. 

The later commentators on the Hermetic revelations were two, 
namely, the God Surmubel and the Goddess Chusarthis, who is 
here called Thuro. This Goddess, we know from a previous notice 
to have been the wife or daughter of Chusor, as Baalti is called, the 
wife of Baal. Some of the best interpreters agree that she was 
the same with Harmonia. Thuro is the Aramaic form of Thora, 
law, ordinance, doctrine. She is called in. Syrian Doto (from 
Doto, Data, law), and in the Syro-Phcenician city of Gabala 
there was to her a celebrated shrine, with the miraculous robe of 
Harmonia of Cadmos. She is found here by the side of the God 
Surmu-Bel, whom Movers (503 seqq.) explains as Churman-Bel, 
the serpent of Bel. This explanation is probably the correct one, 
although it has been disputed, because in Semitic the letter Cheth 
is not usua ly interchanged with the S sound. The latter, however, 
is usually found to be interchangeable with the He sound, our h, the 
smooth breathing of the Greeks, and it may possibly be tliat Her- 



38 PHOENICIAN COSMOGONIES. 

man-Bel was anciently spelled 'Hur man-Bel. Let this be as it 
may, we are doubtless safe in making Churman to be an equivalent 
for Sanim-rum, which would make Churman-Bel to mean, the com- 
bater or struggler with Bel. Thus we would have in him Her- 
cules-Palamedes, also worshiped by the Greeks, who once 
wrestled with Zeus on the sand and had his hip sprained. He was 
the same with him called in the Canaanitish dialect Yisrael, Israel, 
i.e., the struggler with El, God. Gaesherel is Alsether that is 
Alexander. 

The Taut-Hercules of the Phoenicians, then, under several differ- 
ent names, is the originator of the oldest allegorical, or symbolical 
and mythological tradition of the Phoenicians. It is thought possi- 
ble the priests were the first who did this successfully and promul- 
gated it. We are dealing here, however, with a primeval theology 
which was continued on for many centuries before Sanchuniatho, 
who is supposed to have lived in the age of Semiramis, or the mid- 
dle of the thirteenth century B. C. 

A reading of some of the best Mss., describing Cronos as Israel, 
of which El would thus plainly appear as an abbreviation, has en- 
abled some systematizers to make Judah, the son of Israel, out of 
Iedud, the son of Cronos, and the Nimph, Anobret, to be the 
source ('Ain) of the Jewish nation. And thus a complete system, 
all but romantic, has been fabricated out of Israel-Cronos and his 
son, the Jewish people, which Yatke and other men of philological 
minds have not disdained to adopt. But if it were true that Cronos 
was Israel, then it must refer to Cronos the second, or possibly a 
Cronos, the third, born on the west of Euphrates ; for farther back 
I thought I might have successfully synchronised Cronos, the 
elder, with Abraham. We gather from Layard that at the present 
day the name Abraham is in Assyria pronounced Auraho. This 
indicates the b in the first syllable and the m in the last to be 
equivalent to the Gaelic b and m aspirtated, that is, as u in connec- 
tion with a long Vowel. The form Abraham means the am, ham, 
people or son of Eber. In the Gaelic history the clan of Eber is 
the same with the clan of Conn or of Conair, of the latter of 
which forms Cronos is an equivalent. The Abramites, the Eberi- 
ans or Auritai are literally the people frcm be-yond, that is, the peo- 
ple being of Conn. Cronos here, as everywhere else, is El, and 
his son, Yedud, as Philo interprets it, is the Monogenes, the only- 
begotten. The word Yadid also means the Beloved, and he is 



CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 39 

called, in the highest sphere, Protogonos, the First-born. Abra- 
ham only proceeded to sacrifice his son Isaac, when he was pre- 
vented by the divine command from doing so ; but Judah, the son 
of Israel (Cronos) here, would be great-grandson of Abraham. 
Israel would, therefore, in a historical sense, require to have been 
a younger Cronos, if Cronos he was at all. It is certain, however, 
that the sacrifice of the son was continued till a late period, not 
only among the Phoenicians and Carthaginians, but among the Ara- 
maeans, Babylonians, Syrians and even Israelites, and their neigh- 
boring nations on both sides of the Jordan, to comparatively modern 
times. This sacrifice they made to Moloch, who himself in the 
days of his flesh, offered up the same sacrifice as solemnly as others. 
They thought it would bean acceptable offering to him; a com- 
bination of ideal which appears not only absurd, but nonsensical, 
if this be all. The light in which those people viewed this bloody 
custom, which must have been always as revolting to the hearts 
and consciences of fathers and mothers as it now is, we are given 
to understand: « The earthly,' ' said their sages, " must be pun- 
ished by the eternal ; any one who is willing to make this sacrifice, 
by renouncing what is nearest and dearest to him, will soften the 
hard heart of God and bring a curse upon his enemy, be he an in- 
dividual or a people." This is evidently speculative, the offspring 
of a religious consciousness sunk in superstition. The true God 
doth not require that his heart be changed, but that our hearts be 
changed towards him. This is the sacrifice he requires from his 
rational creatures. " To this man will I look who is of an humble 
and contrite spirit," are the words of Jehovah. Nor does he 
change; but history proves that men, under certain religious im- 
pressions, will give up not only their best-beloved children, but 
themselves, to the most unspeakably cruel death, because that in 
their idea their religion (superstition) requires this, and that there 
will be in some way a recompense for the deed. The doctrine 
which Christ taught was that of self-denial and active godliness 
and this is the doctrine of his gospel, properly understood. God 
is Love, and He gave himself into being before all time in order 
that his creatures might partake of and rejoice in his glory. This, 
too, is the doctrine of the Babylonian seer, when he taught that the 
supreme God had cut off his own head, that man might exist upon 
the earth, fashioned out of dust, yet begotten of God. The Bible 
and Mythology alike teach that all mankind are God's children. 



40 PHOENICIAN COSMOGONIES. 

Every man, woman and child on this earth is God's child, over 
whom he watches more tenderly than an earthty parent regards his 
offspring. He has a vast family upon the earth, for all of whom 
he cares, not grudgingly or with partiality, but as a kind, equitable 
and liberal parent. This should teach people that they should not 
be so partial as they too often are in their prayers; and even as to 
the idea of their family and nation. God, the father of all man- 
kind, giveth to all his children liberally and upbraideth not; 
neither, when men come to discover their origin and relation, will 
they decide it to be either just or fair that they should be cruel to 
or neglectful of their creatures. It is well known that some phil- 
osophers, even of later than the seventeenth century, promulgated 
their Moloch doctrines in relation to the Bible. Is net that, they 
say, the doctrine which God himself has carried out by the offering 
up to death of his son? But the real meaning of the Scriptural 
doctrine being properly understood, there will be no difficulty in 
perceiving in these symbolical accounts a deeper and purer signifi- 
cation than that alluded to as discovered in them by some, not only 
mythologers, but theologians, shades of signification, I say, which 
might be said to verge on to the materialistic. This they may 
easily perceive without losing sight of the fact of the self-sacrifice 
of Christ for the salvation of mankind ; nor will they find in it a 
secret and mystical theology, such as that by which some modern 
schoolmen have corrupted all ancient tradition and have rendered 
it not only insipid but ordinarily incomprehensible by the ultra- 
fantastical fashion in which they present it. 

As to what Philo says concerning the origin of the Phoenician 
letters, whatever that may have been, Eusebius has not left us much, 
dropping it where Philo begins to talk about the Serpents. But 
we know that the serpent so completely conveyed to the Phoe- 
nician mind the idea of Taut, that they made the serpent the name 
and symbol of their letter Tet. Philo mentions this fact also 
when he speaks of the Egyptians designating the Deity by a serpent, 
curled up, with its head turned inwards (in a mystical sense as 
the eye of God in the world) and explain by it the form of their 
letter Tet. 

Two other things also are conveyed in this fragment, which owing 
to the manipulation of it by mystifiers is not so instructive as it 
otherwise would be and the first is " that it is a peculiarity of ser- 
pents to represent in their movements the archetypes of various 



CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 41 

forms,' ' and that the Phoenicians called them on account of their 
intellectual activity and peculiarity the Good Spirit (Agath- 
odaemon), a designation which in their idea had especial reference 
to the above account, which represents them as coiled up with their 
head in the center. 

After relating how that the Egyptian God Kneph was represented 
with a hawk's head and quoting from several Hermetic and Zo- 
roastrian writers he says : " All these arose from the doctrines of 
Taut and made up a treatise on nature as now before us. The first 
letters were those formed by means of serpents : and afterwards 
having built temples they placed them in the Adytum, instituted 
various ceremonies and services in their honor and constituted them 
their supreme Gods, the rulers of the Universe (the all). 

" So far as to the serpents " (Eusebius) : — 

The sense generally seems to be that the forms which serpents 
attain in their various movements were used in the formation of 
the oldest letters, which represent the Gods. 

When we seek farther how this may have been done and as to 
how many and which Gods were represented we find reason to con- 
clude that each letter may have been designative of the God whose 
name begins with it. This is the case with the historical Phoenician 
letters and with the Egyptian Phonetics throughout. With respect 
to the Phoenician letters, for example, if we begin with El and the 
three brothers who are mentioned with him in succession we have 
the first four letters of the ordinary alphabet, that is, omitting the 
G sound, which was wanting both in the Phoenician and Egyptian 
alphabet. 



As to the Origin of the Phoenician or Hebrew Alphabet. 

In speaking of the Titans, sons of Uranos and Ge, the first four 
are introduced in the following order: Elos, Baitylos, Dagon, At- 



I.Aleph — El .... A. 

II. Beth— Bethel B. 

III. Daleth — Dagon D. 

IV. He — 'Hatel 'H. 



42 PHOENICIAN COSMOGONIES. 

The number of letters, as seen before, which we should expect 
to find in the earliest Phoenician or Aramaic alphabets is about 
fifteen: For the fundamental number of the Gods not only in 
Phoenicia but in Egypt and all Asia is allowed by the best informed 
on mythology to have been seven. There were the seven Cabiri, 
being the same with the seven Titans. There were, also, seven 
Titanidae, mentioned in other genealogies of the race of Cronos. 
Of the latter one dies a virgin and thus vanishes. The conclusion, 
therefore, is thought to be reasonable that the basis of the historical 
alphabet consisted of about fifteen letters, in such order and way 
that the seven Great Gods were mentioned first and then " the 
Eighth." 

But the name of the divine inventor, himself, Taut (Tet) consti- 
tutes the Eighth. He is called " the Eighth " and we are informed 
that his old symbol of the serpent was visible in the Phoenician Tet, 
which filled the eighth place in the alphabet, as we clearly still find 
in the Hebrew square character or the Babylonian written sign. 
This Tet letter is now the ninth in the alphabet, being pushed for- 
ward, as is said by the after introduction of the Gimel. This is 
such a coincidence as would seem to warrant us in concluding that 
none of the intervening letters had been dropped. We then have 
the succession: 

V. Vav — Heb. Uanc ( Ocean ) V. 

VI. Zain — Zerah (Serach) Z. 

VII. Cheth — Chadal (El as Saturn). ... <H, i.e., ch. 

Tet — Taaut " the Eighth " (Hermes) T. 

Speaking in reference to the thirteen remaining letters of the 
modern Hebrew alphabet we can select seven original letters more 
out of this number. The three added letters must at once be given 
up, which are, doubtless, the last three, Resch, Schin, Tav; be- 
cause, first, this is the natural meaning of the above expression 
*' added," and, secondly, because the Resch is represented by the 
old L, just as it was in Egyptian, and the Schin (as they sup- 
posed), is contained in the old Samech and has the same value. 
In regard to the last two letters named I may say that of the two 
Samech must be the original S, for its sharp sound, which is, also, 
very common in Egyptian could not be dispensed with in a Semitic 
alphabet. In like manner the Tau sound is represented in the 



CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 43 

ancient Teth. There are then ten letters remaining : Of these the 
last two, Tsade and Qoph, the fifth and fourth from the end of the 
latter alphabet, do not exist in the Egyptian, and from their nature of 
compound letters they cannot be very old and are to be considered 
as added letters. It would seem strange that the sound Ts (Tsade) 
should be required in addition to Zain, but the form may have 
arisen dialectically, which was doubtless the way in which Qoph or 
Khoph arose, which is a certain aspiration or some peculiar way of 
pronouncing Kaph. Of the remaining eight the easiest to leave 
aside is Yod, which arises really from an aspiration of or a peculiar 
way of pronouncing the D, and besides there is no other letter on 
which a doubt can fairly rest, as to its belonging to the original num- 
ber, the Ay in, which some have thought to be not an original, being 
really the original G, or Gha of that language. The Phoenician V 
sometimes taking the place of Yod as an initial letter does not 
necessarily indicate the Yod to have arisen from V, or even that 
they both arose from the same original ; for this V, from its place 
in this alphabet and the analogy of the other ancient alphabets 
must be double g (digamma or double Ay in, and, as I have said, 
the Yod arises from the D. The Hebrew Kaph must be understood 
as the original G (hard) and the Ayin as the original Gh, this 
original G as well as the Kaph, being, as the Greek Gamma 
and Kappa, slightly guttural. In the Septuagint the Ayin is some- 
times represented by the gamma ( r ), sometimes by the rough(') 
and sometimes by the smooth () breathing. Some of the modern 
Jews give it the sound of ng or of the French gn in Champagne, 
either wherever it occurs or only at the end of words. 

Our last seven letters, therefore, of the primitive alphabet are as 
follows : 

IX. Kaph — Kabar, the strong; name of Aphrodite at Tyre..K. 

X. Lamed — Lilith, Phoenician Goddess Night L. 

XI. Mem — Moledeth, Myl itta, Eileithyia, Venus M. 

XII. Nun — Nahamah, Nemann as Aphrodite or Athena N. 

XIII. Samech — Sus, Susana, Lily, Epithet of Athena S. 

XIV. Ayin — 'Hayin, Ashtoreth, Astarte 'Ha. 

XV. Pe — Patach (Pataikoi) the Opener, Creator, Ptah P. 

For an Alphabet of sixteen letters I would suppose that the fol- 
lowing had held place. 



44 PHOENICIAN COSMOGONIES. 

I. The seven Cabiri, in the order given above (I-VIII). 

II. " The Eighth/' who comprises them (masc.) (VIII). 

III. Yod, Yah, Yahveh or Jehovah (fern.) (IX). 

IV. The six Titanidse, daughters of Cronos (X-XV). 

XV. Ptah, the Creator, the Opener of the Cosmic Egg. . . . (XVI). 

In these sixteen, which is double eight or the square of four, we 
have (as regards the idea of sex) nine or the square of three mas- 
culine, the active power; and seven, the old sacred number of rest 
or passivity, feminine. 

The Egyptians evidently did not receive an alphabet ready made 
from Asia; for an investigation of their monuments indicates 
clearly that they began with a most ingeniously devised system of 
hieroglyphics and from those gradually worked themselves up to a 
purely alphabetical phonetism. The phonetic system in Phoenicia 
is a comparatively modern one. If the question be one of histori- 
cal Semism it is decided that Cham first learned to write hiero- 
glyphically in Egypt. In this sense, however, the Phoenician 
Alphabet is also hieroglyphical ; for the understanding that the 
one we possess really exhibits traces of the pictorial representa- 
tion of the ox, for Aleph, the house for Beth, the door for Daleth, 
etc., is well grounded. Good evidence exists that the letters rep- 
resenting the Gods were hieroglyphs, in which the serpent forms 
predominated. But while no good reason exists for doubting this 
tradition it is not by any means implied in it that the spoken lan- 
guage was written in this alphabet. What was written was not 
simply words ; the object was to represent, at the same time 
and principally, ideas, qualities and symbols. Beneath each hiero- 
glyph there may have been a myth or history concealed, and many 
of those so-called cabalistic interpretations may have been con- 
nected with them and in explication of them ; I mean, particularly, 
such as we find attached to the signs of a later mystic development, 
especially in Egypt. It was not at all events a popular written 
character nor one which indicated a grammatical system. The 
general idea is impractical, unpopular and might be called of the 
fantastical order. It was closely connected with the sacerdotal 
order and the indications are that the invention of a theosophical 
alphabet of the character took place at a period when the western 
Asiatic development was strongly tinged with sacerdotalism ; and 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 45 

it is remarked that it made the Semites to have become the sacerdo- 
tal race of the world. 

Of the alphabets the following is a synopsis : — 

I. A. 'El. Adoni, Aesar = the Strong, the Lord. 

1. Aleph, the ox (head with horns). 

II. B. Beth-el = the house (hut) of God. 

2. Beth, the hut, the tent. 

3. Gimel, the camel, the long neck. 

III. D. Dagon, Dagan = corn = Abur, old corn (the fishman) 

4. Daleth, the door. 

IV. 'H. 'Hatel, the invisible (Hades). 

5. 'He, air-aperture, window. 

V. V. Vu, Vam, the sea. 

6. Vav, hook, peg, nail. 

VI. Z. Zerah, the rising Sun. 

7. Zain, lance, spear, ray. 

VII. 'H. -Hadal, 'Hedel = Saturn, the fading, rest, Orcus. 

8. 'Heth (Cheth), hedged in, hedge. 

VIII. T. Teth, Taaut, the snake, reason. 

9. Tet, serpent. 

IX. Y. Yod, Yahveh, Being. 

10. Yod, hand with wrist : Number ten? 

X. K. Kaph, Kabar. 

11. Kabir, the Great, (plur.) and the Great (fern.). 

XI. L. R. Lilith (Isai. xxxiv, 14), night, the overspreading. 

12. Lamed, goad. 

XII. M. Moledeth, Mylitta, the Impregnating, Bearing. 

13. Mem, water (waves). 

XIII. N. Na'hamah, Nemaun, Grace, Aphrodite. 

14. Nun, fish. 

XIV. S. Sus (Saosis), the Shooting out, Athena; Sate, arrow, 

ray. 

15. Samekh, support, prop, pillar. 

XV. Hes, Throne. 

16. Hayin, Eye. 

XVI. P. Patah, Ptah, Hephaistos, the opener. 

17. Peh, mouth (opened). 

Z. 18. Tsade, hook, hsh-hook. 

Q. 19. Qoph, axe. 



46 PHOENICIAN COSMOGONIES. 

R. 20. Eesch, head (with neck). 
S. 21. Schin, tooth. 
T. 22. Tau, Sau, Sign, mark (on animals). 

That the order of the letters in the Phoenician alphabet, for ex- 
ample M and N, water and fish, was arranged with a view to making 
such as were naturally connected or even of an analogous character 
succeed each other immediately, has been supposed by some. The 
juxtaposition of some of the letters, such as Beth, house; Daleth, 
door; Yod, hand; Kaph, the palm of the hand; Resch, head 
and Schin, tooth; would naturally suggest that there had 
been some such intention in the arrangement originally, But 
the supposed rule does not hold good throughout. With respect to 
the order of the characters in the Divine Alphabet we have no cer- 
tain knowledge of the greater part of the corresponding names. 
Lepsius supposed that the arrangement of the characters in the 
alphabet, such as it was, must have been due to some organic 
cause ; but he could have had no definite understanding on that 
score. 

The historical information, then, which we gather from the above 
notices in the sacred books of the Phoenicians, in regard to the let- 
ters and their origin, is as follows; — 

The letters were originally phonetic hieroglyphs of primeval in- 
vention. They were supposed severally to have been formed after 
the likenesses of the different Gods. Their number must have been 
less than eighteen ; for the gimel, which is now the third letter was 
not present; nor were the three final letters, R, Shin, Tav, present, 
as I reckon them, to have been fifteen; being the same number and 
in the same order as in the Egytian alphabet, a coincidence which 
tends to show the number and order as we have them to have been 
correct. These would be as follows : Aleph, Beth, Daleth, 'He, 
Vau, Zain, 'Heth, Teth, Caph, Lamed, Mem, Nun, Samech, Ayin, 
Pe. The historical Hebrew alphabet contains twenty-two letters, 
by the addition of the following: Gimel, Yod, Tsade, Qoph, 
Resch, Schin (which appears to be a fuller form of <Heth) and Tau. 
Of the fifteen letters of the original alphabet there were eleven 
consonants and one (Vau) which was either a vowel or consonant 
according to its pointing. Of the seventeen letters, which consti- 
tute the old Gaelic Alphabet, five are vowels. 



SKETCH 



OF THE 



ANCIENT C0SM0THE0L0GIES OF THE WORLD 



BY 

EOBEET SHAW, M. A. 

AUTHOR OF "CREATOR AND COSMOS," ETC., ETC., ETC. 



The Scandinavians. 

The Chinese, Hindoos, Etc. ; Confucianism; Bkahminism; Buddhism. 

The Iranians (Bactrians, Medes and Persians); Ormuzd and Ahriman, 

Zoroaster in the Zenda vesta. 
The Babylonians or Chaldeans. 
The Phoenicians. 
The ^Egyptians. 

The Pelasgians and Greeks of Heoric and Historic Times. 
The Romans. 
The Ancient Germans. 
The Gauls and Britons or Ancient Celts. 
The American Indians. 
The Mahometans. 



REVISED. 



ST. LOUIS: 
BECKTOLD & COMPANY. 

1889. 



Entered according to Act ot Congress, in the year 1889, by 

ROBERT SHAW, 
In the Office of the Librarian of Congress, Washington, D. C. 



SKETCH OF THE COSMOTHEOLOGIES OF THE 
ANCIENT NATIONS. 



The Scandinavians. 

Ancient Mythology has been fitly described as the medium by 
which the history and philosophy of mighty nations, long since 
passed away, the opinions held by the earliest heathen legislators 
respecting God and the universe, have been handed down allegori- 
cally to later generations. Lord Bacon has compared the mythical 
portion of history to «« a veil interposed between the present and 
the first ages of the world." And, while my space precludes my 
entering very deeply into the subject of mythology, I may say, I 
do not consider the time misspent which is honestly and industri- 
ously employed in inquiring into the nature of the doctrines which, 
however erroneous, have long exercised a powerful influence upon 
the minds of mankind. But when, in pursuing the mythological 
investigation, one reflects on the striking resemblance which he 
wall find to pervade the mythologies of all the ancient nations, he 
will conclude that such inquiry assumes a far higher importance, 
" a resemblance," says Sir William Jones, " too strong to be acci- 
dental " and which extends to the religions of all the principal and 
the most enlightenSd nations of antiquity. History teaches us, 
more or less definitely, that all the principal ancient nations had 
their peculiar theories respecting a creation of the world and a 
government of it by a Supreme Power, and these formed the prin- 
cipal subject of their mysteries and were the foundation of their 
popular worship. The accounts of the cosmogonies of many of 
those ancient nations have been preserved to the present time, some 
in obscure fragments, some nearly entire, and they afford an inter- 
esting subject of comparison. The following which is a brief ac- 
count of the cosmogony of the Scandinavians, as found in the Eddas, 
may be taken as a more or less near representation of the whole of 
the cosmogonies and cosmologies. " In the beginning there ex- 
isted nothing except one vast abyss, called Ginnungagap, which 
was wholly void. One side of this abyss, called Muspel-heim, 
faced towards the south and was warm ; the other, Nifl-heim, faced 
towards the north and was cold. Out of Nifl-heim there rose 
a spring, Hvergelmer, which existed before anything else was 
created. It was full of poisons and its waters flowed by 
means of several great rivers into the abyss. The largest of 
these rivers was called Elivagar (the cold, stormy waters) 
(3) 



4 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

which penetrated farther than the others, but in proportion 
as it flowed from its source, it flowed with a weaker current, until, 
on reaching the center, its waters became so sluggish that they 
could no longer resist the cold, and thus became ice. Still, as the 
rivers flowed on, the ice accumulated so that at length the whole 
abyss was filled up with ice and rime. But in process of time the 
heat from Muspel began to act on the portion of the ice the nearest 
to it until the whole was gradually thawed, and from the thaw was 
produced the giant Ymer, whose vast bulk filled up a portion of the 
void. Ymer fell into a deep sleep, during which a man and a woman 
were generated under his left arm, and one foot begat a son upon the 
other. From these are descended the race of the Hrymthussar 
or giants of the frost. At the same time that Ymer or the evil 
principle (for, ace. to the Edda, he and all his race were evil), was 
produced from the contending elements, Alfadur, the father of 
all things, created a cow, Audumbla, from whose udders flowed 
four streams of milk by which Ymer was nourished. She herself 
procured sustenance by licking some stones on which frost 
still lay and which were salt. By this process in three days 
they were moulded into a man who was called Bure. He had 
a son, Bur or Borr, who married a maid of giant race called 
Beyzla or Belsta, by whom he had three sons, Odin, Vile, and Ve. 
These three, shortly after their birth, slew the giant Ymer, the 
blood from whose wound drowned the whole of the frost-giants 
excepting Bergelmer (the old man of the mountain), who escaped 
with his wife in a boat and continued the race. After this Borr's 
sons took Ymer's body and set it in the midst of the abyss. Of 
his flesh they formed the earth, of his blood the waters and seas, of 
his bones the mountains, of his teeth the rocks and stones, and of 
his hair all manner of plants. They made the heavens out of his 
skull, and set four dwarfs, whose names were East, West, North and 
South, at the four corners to support it. They took also fires from 
Muspel and fixed them in heaven, above and below, to light up the 
heaven and the earth. And they determined the course of all 
meteors and celestial bodies, some in the heavens, some under the 
heavens. Moreover, they threw up Ymer's brains into the air, 
where they became clouds, and of his eyebrows they formed Mid- 
gaard." Such is the account of the creation of the world given in 
the prose or later Edda, the author of which has put in a contin- 
uous narrative details collected from several of the mythological 
poems, which compose what is called the elder or poetic Edda, 
and in this it is seen the origin of the abyss or chaos is not 



THEIR THEORY OF THE CREATION OF MAN. 5 

attempted to be accounted for. Finn Magnussen views the 
Scandinavian cosmology as an allegory which he thus interprets : — 
*« The giant Ymer represents the chaotic state of the earth, pro- 
duced by the combined effects of heat and cold upon water, which, 
according to the mythical creed of most nations, was the first 
existing matter." The cow, Audumbla, he thinks not an inapt 
symbol of the atmosphere which surrounds the chaotic earth and 
might be said to nourish it. The production of a nobler being, 
Bnre, from the Salt Stones, might denote the emersion of the 
earth from the ocean. His son, Borr, the heavenly mountain, Cau- 
casus, called, by the Persians, Borz, and which plays so important 
a part in the mythologies of the Aryan nations. From his union 
with Bestla or Belsta, were produced three powerful beings, Odin, 
Vile, and Ve, Air, Light, and Fire, which put an end to the chaos, 
or, in the words of the allegory, slew the giant, Ymer." 

Now, while, as I have said, it is not my present intention to 
enter very minutely into the details of the accounts of the cosmo- 
gonies generally, I may here remark tha't the notions entertained 
in most of them concerning the origin of the universe were scarcely 
more intelligible than we find this of the Scandinavians to be, and 
some of them seemingly still more extravagant. But we have 
seen how that Odin and his two brothers, Vile and Ve, formed the 
world out of the body of the giant Ymer, the description of which 
event will be found in an interesting way in the poetry of Oehlen- 
schlager. As to the creation of man: Gangler asked, "Whence 
came men who dwell on the earth?" To which answered Har : 
"As Borr's sons went out to the seashore they found two trees, 
out of which they created man, Odin gave spirit and life; Vile, 
understanding and vigor; Ve, form, speech, hearing and sight." 
In the Voluspa we are told that it was Odin who gave the spirit 
(soul); Hoener, understanding ; and Loder, blood and fair com- 
plexion. The ancient Greeks had a similar myth. Hesiod says 
that Zeus created men from ash trees and the nymphs of the ash 
tree (Melise) were said to be sprung from the blood of Saturn, 
and to have been the mothers of the human race. The Scandina- 
vians, as seen here, had different mythical theories, for the origin 
of the human race and so had the Greeks and most other nations. 
The Scandivavian gods took for their own habitation the celestial 
city, Asgaard. Utgaard, or the uttermost abode, was allotted to 
the giants. The Aser, the giants and the human race were, how- 
ever, not the only inhabitants of the universe. There existed 
various other beings, and nine distinct worlds for their abodes. 
Magnussen classes the nine worlds as follows : 



6 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

1. Gimle, the residence of the Supreme Being, with its world 
from whence the light Elves first had their origin. Gimle is to 
be the abode of the good after the destruction of the universe. 

2. Muspelheim, the region of the genii of fire. 

3. Godheim, or Asgaard, the residence of the gods, or Aser, the 
starry firmament. 

4. Vanaheim, the home of the Vaner or spirits of air, also called 
Vindheim, or the home of the winds, the atmosphere. 

5. Manheim, or Midgaard, the residence of man, the middle res- 
idence, being equally removed from Gimle and from Nifl-heim. 

6. Jotunheim, the home of the Jotuns, or giants, also called 
Utgaard, or the outer residence, as being placed outside the great 
sea, which surrounded the earth, in which lay Jormungandur, the 
Serpent. 

7. The world of the black Elves, or evil demons, spirits of dark- 
ness, and of the Dwarfs. 

8. Helheim, the home of Hela, the goddess of death, the abode 
of those who die inglorioiisly or of sickness. 

9. Nifl-heim, the lowest of all the worlds, in which is the river 
Elivaga and the poisonous well Hvergelmer, which, after the de- 
struction of the world, is to serve as a place of punishment for the 
evil. Nastroud, which was to serve the same purpose, was also 
here. 

Of the worlds above enumerated and their whereabouts, seven 
were transitory and to be destroyed at the great catastrophe of 
Kagnarokur, the twilight of the gods ; two only, Gimle and Nifl- 
heim, were to endure forever, the former as a place of happiness 
for the virtuous ; the latter of punishment for evil doers. 

The word As, or Asa (pi. Aser), was, amongst the Scandina- 
vians, synonymous with Lord, and was, as the Gaelic Tigherna, 
applied to persons of high rank, whether deities or mortals. 
According to Bryant, in his "Analysis of Ancient Mythologies,' ' 
As, Ees, or Is, was a title of the sun. Thus, in the name Israel or 
Yisrael, we have a compound of three different names of the Sun- 
God, namely: Aes or Is — Ka — El. In like manner in Phoeni- 
cian Ad signified Lord, and often occurs compounded. Ham, the 
son of Noah, was sometimes styled Ad-Ham, an appellation which 
has given rise to much speculation. According to Snorro 
Sturleson, the celebrated Icelandic historian and reputed au- 
thor of the prose Edda, the Aser were a tribe settled on the 
Tanais, whose capital was called As-gaard or As-hof (Azof), 
meaning, in either case, residence of the Aser. A number of these 



THEIR GODS, GODDESSES AND GIANTS. 7 

Aser, under their prince and chief priest, Odin, migrated from 
their country through Russia into Scandinavia, which they con- 
quered, dispossessing the aucient inhabitants and introducing 
their own language, manuers, and religion. In the Edda, how- 
ever, the title of Aser is given only to the principal deities, of 
whom, besides Odin, there were twelve, most of whom were sons 
or descendants of Odin. The Aser were benevolent spirits, the 
friends of man, emanating from the good principle, but not im- 
mortal. Their sovereignty over the world was to cease at 
Ragnarokur, or the great battle, the twilight of the gods, when 
they and their eternal enemies, the giants, were eventually 
to destroy each other and the whole earth was to be consumed. 
They dwelt in the celestial Asgaard, each in his own quarter, Odin 
having three splendid residences for his portion, and that of Thor, the 
thunderer, being called Thrundheim. But, it has been shown by 
Magnussen that the so-called residences of the Aser were invented 
for astronomical purposes, and that they hold the place of the 
Zodiac in the astronomy of the ancient Scandinavians, a people 
who, evidently, were not so rude and unlettered as they have been 
by some supposed. Besides the gods, the Scandinavians had in 
their hierarchy, also, several goddesses, the principal one of which 
was called Freya or Frigga, the first wife of Odin. The principal 
titles of Odin were nine in number, but in the prose Edda these are 
augmented to forty-nine, and, taken altogether, the number of his 
titles is said to be no less than two hundred. This will not appear 
strange when it is considered that there must be some means of 
identifying him with the supreme god of the other mythical nations 
who, in each nation, was called by a different title or different titles, 
corresponding not only to the ideas entertained of him, but to the dia- 
lects of each nation respectively. But great as was Odin's power, he 
was not thought of as omnipotent. On one occasion he had a narrow 
escape from the giant Suttung, and on another occasion could only 
obtain a draft from Mimer's well on the condition of leaving one of 
his eyes in pawn. On this account he was often represented as an 
old man with only one eye, and was called the One-eyed. As illus- 
trated by the doctrine of the Holy Trinity, the idea entertained of 
Odin among the Scandinavians would be rather that of the Son (if we 
may so speak), as distinguished from the eternal, invisible, and 
omnipresent Father. Perhaps they thought him to be and not to 
be and yet to be omnipotent. Who knows? Next to Odin Thor 
is to be considered the greatest and most popular deity of the 
ancient Scandinavians. 



8 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

Much research has been employed in the attempt to ascertain 
who the individual was ,who bore the name of Odin. The re- 
searches concerning this subject with other considerations are 
thought to justify the assumption of three persons named Odin, 
whose adventures and feats, like those of the Grecian Hercules, 
have been confounded, for on any other supposition it would be 
quite impossible to reconcile the contradictions of the Edda. At 
one time Odin is represented as the primal cause of all things, the 
creator of the universe ; at another, the conflicting elements of cold 
and heat are the originating cause and Odin is the grandson of the 
first being or god, and is to perish, and other gods and heavens are 
to replace him and Vallhalla at Ragnarokur. According to Suhm 
and Schoning, the first Odin (Audhen) was never in Scandinavia, 
but in times very remote lived on the shores of the Black Sea and 
was worshiped as the Supreme God of the Scythians. The second 
Odin, a descendant or priest of the former, is supposed to have 
lived about 520 B. C, and emigrating northwards to have suc- 
ceeded in conquering a great part of Scandinavia, and in establish 
ing a new religion there of which he became the chief divinity. 
About the year 40 B. C, a third Odin, or, as some call him, 
Sigge, a Scythian prince, being forced to quit his country, fled 
to Scandinavia, where he found the religion of Odin already 
established, and by his superior talents and skill in the then 
reputed magical arts of medicine, astronomy, writing, and 
war also, not only assumed the priesthood, but obtained for him- 
self divine honors. He is said to have first introduced into 
the north the custom of burning the dead, and taught that the 
deceased would have the benefit of all that was buried with him. 
Finding his end approaching he caused himself to be transfixed 
with spears, saying that he was about to visit Asgaard, where he 
would be ready to receive his friends. Skule Thorlacius, a Danish 
antiquarian, was of opinion that the gods worshiped in the 
north, previously to the introduction of the religion of Odin, were 
not deified mortals, but only the powers of nature personified. 
Would these conflicting gods and giants have been meant to repre- 
sent the old and new races in their relations toward each other? 
Thorpe (Introd. to Nor. Myth.), says: " In the representations 
of the gods and other beings, their wars and other relations, lies 
the oldest history of a people in the guise of a myth." It is seen, 
through the research into Odin, that the regular Scandinavians 
are Scythians, a people from whom the Gaels, also, through the 
Phoenicians, somehow trace their descent. 



the ancient chinese and hindoos. 9 

The Chinese, Hindoos, Etc. 

Confu cian ism , Bra h min ism , B u ddh ism . 

The ancient religion of the Chinese, that which preceded Bud- 
dhism, was an extremely meager one. Confucius, their celebrated 
philosopher, who lived about 550 B. C, never in his writings 
alluded to a spiritual or divine being as the creator of the world, 
but yet the Chinese literature implies a belief in such a being. 
Their ancient chronologers are almost unanimous that Fohi, who 
began to reign 2952 years B. C, was the founder of their historic 
monarchy. There are, however, records called the Great Annals, 
wherein the thing is otherwise made to appear. This prodigious 
work, which contains about 150 volunaes, reports that after the 
creation of the world there were three emperors, the one of 
heaven, the other of earth, the third of men; that the progeny 
of this last succeeded each other for the space of about 49,000 
years; after which 35 imperial dynasties reigned successively; but 
it adds that the more certain data and the most famous historians 
begin with Fohi. In the time of Confucius, it is said, all the re- 
lations of social and civil order were in a state of utter laxity, and 
he, by inculcating a strict and pure system of ethics, made it his 
endeavor to restore the morality and happiness of former ages. 
But he did not live to see the fruits of his labors, for it was not till 
after his death that his countrymen, appreciating his teachings, 
really commenced the work of reform and made his ethical system 
the soul of their social and political life. This tradition appears to 
be verified even by the present condition of the Chinese people. 

The Sanscrit, the ancient and sacred language of the Hindoos, in 
which their greatest works are written, is one of the richest, the most 
euphonious, and the most generally perfect that has ever been spoken 
by man. The most ancient works extant in this language are the 
Vedas and the Laws of Manu, in which at the same time we find the 
earliest form of the Indian religion. In them we meet with the idea 
of one uncreated supreme Being, existing from all eternity, and of 
himself, comprehending and pervading the universe as its soul. 
From him who is himself incomprehensible and invisible all visible 
things have emanated ; hence the universe is nothing but the un- 
folding of the divine Being, who is reflected in the whole as well as 
in every individual creature. This original and simple notion of one 
supreme Being was changed in the course of time into polytheism 
(of which there is always great danger, and there never is any need, 
and that in the case of all nations), and of which traces appear in th« 



10 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Vedas themselves. The stars, the elements, and all the powers of 
nature were conceived as different divine Beings that had emanated 
from the one supreme Deity. Even in the work of creation, a plu- 
rality of Gods were believed to have been engaged. Brahma, himself 
created by the first invisible cause, and assisted by the Pradshaptis 
(the lords of creation), called into being all the various living 
creatures. Nature after its creation is supposed to be under the 
special guardianship of eight spirits, or gods, of secondary rank, 
among whom Varuna presides over the sea, Pavana over the winds, 
Yama over justice, Locapalas over the world, Indra over the atmos- 
phere, and Surya over the sun. Numberless spirits of an inferior 
order are subject to these, and are diffused throughout nature ; while 
the divine substance pervades all living beings, from Brahma down 
to the lowest animals and plants. Within this endless variety of 
beings the souls of men were believed to migrate, entering, after the 
death of man, into beings of a higher or lower order, according to 
the degree to which they had become purified in passing through 
their previous state of existence. This doctrine of the transmigra- 
tion of souls, which we meet with in other countries also, probably 
originated in India, where it was carried out to its full extent. By 
way of illustration we may state that, according to the common be- 
lief, the soul of a disciple of Brahma, blaming his master, passed after 
his death into the body of an ass ; if he calumniated his master, into 
that of a dog ; if he robbed him, into that of a little worm ; and if 
he envied him, into an insect. By this it is seen in what state of 
bondage of body and mind the lower orders of the Hindoos were 
kept, and what absolute control their priests and the higher castes 
exercised over them. This belief also led the Hindoos carefully to 
avoid killing or injuring any living being ; while, on the other hand, 
there was no scruple in treating a Pariah (one of the lowest class, or 
one not included in any caste) with inhuman cruelty, because his 
very condition was regarded as a well-deserved punishment for his 
transgressions during a previous existence. It must not, however, 
be forgotten, that this belief acted as a powerful stimulus to strive 
after moral purity and goodness, inasmuch as it created the notion 
that by self-denial, self-control, a knowledge of the sacred books, and 
a conscientious observance of the rules contained therein, the soul of 
man might return to God, and become worthy of his presence. The 
object, however, in all these things seems to have been to make men 
conform to certain mechanical rules rather than to make them strive 
after the real purity of heart. 

A somewhat different phase of this Indian religion appears in the 
national epics in which the gods are described as having descended 



THE ANCIENT HINDOOS. 11 

to the earth, and as taking part in the affairs of men. At this stage 
the gods appear as real personifications, with definite forms ; their 
images are set up in temples and worshipped, and the pure idea of 
one supreme and invisible Deity re-appears under the name of 
Brahma (of the neuter gender), who manifests himself in three divine 
capacities, bearing the names Brahma (masculine), the creator and 
lord of the universe ; Vishnu, the preserver, and Siva, the destroyer. 
Vishnu is said to have come into the world in a variety of forms, to 
save it from the influence of evil powers, to punish vice, and to main- 
tain order and justice. These numerous incarnations of the god 
furnish rich materials for a varied and fantastic theology. Siva is 
conceived as destroying all finite things ; but as death is only a 
transition to a new form of life, he was also worshipped as the god of 
creative power; whence he is the representative of ever-decaying 
and reviving nature. The number of subordinate Deities also in- 
creases, and they assume more definite forms. The earth itself is 
conceived to be inhabited by hosts of spirits, dwelling in mountains, 
rivers, brooks, and groves; animals, and even plants, are worshipped 
as embodiments of divine powers and properties. This vast mythol- 
ogy, which subsequently became the popular religion of India, may 
be gathered from the works called Parunas, which occupy a middle 
character between epic and didactic poetry. They seem to be a 
compilation from earlier poems, and to have been made at the time 
when the Indians began to be divided into sects, that is, when the 
gods of the Trimurti began to be no longer regarded as subordinate 
to the one great original god, called Para-Brahma, but when one of 
the three was himself worshipped as the supreme god ; for the sec- 
tarian divisions consisted in this, that some portion of the people 
worshipped one of the three gods of the Trimurti more particularly 
as the supreme being, while the two others enjo}^ed less honor ; and 
the priests of one member of the Trimurti, with their votaries, per- 
secuted the worshippers of either of the other two members with ob- 
stinacy and relentless fury. At first, Brahma seems to have had his 
separate worshippers, though no temples or images were erected to 
him, for idolatry was till then unknown. Afterwards, there followed 
the separate worship of Vishnu, and last that of Siva and other gods. 
In the end, the worshippers of Vishnu and Siva gained the upper 
hand, and pure Brahminism was suppressed, although it is still 
largely represented in the worship of the idols of India. 

In the sixth century B. C, according to the Cingalese chronol- 
ogy, — in the tenth, according to the Chinese, — a new religion arose 
in India in the midst of Brahminism. It was, and still is, called Budd- 
hism, from Buddha, its founder, who came forward as the reformer 



12 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES , ETC. 

of Brahminism. The history of this remarkable religious reformer is 
involved in obscurity, partly because it was written by his disciples 
in a legendary form, with additions and embellishments, and partly 
because until recently it was known only from the works of non- 
Indian followers of Buddha, such as the Tibetians, Chinese, and 
Mongols ; while the most authentic, or Sanscrit, authorities have 
scarcely yet been thoroughly examined. The Sanscrit works are 
considerable in number, and are divided into three classes : the first 
of which consist of discourses and conversations of Buddha ; the* 
second of rules of discipline ; and the third of metaphysical specula- 
tions. 

According to the common legends about the origin of Buddha, 
his real name was Sakyamuni, or Gautama. He was the son of a 
powerful prince, and the most handsome of all men. Even at his 
birth, he was surrounded with spirits, which continued to watch over 
him throughout his life. The fourfold miseries of mankind, viz. : the 
pains of childhood, disease, old age, and death, affected and saddened 
him so much, that he resolved to renounce all the pomp and luxury 
of his station, and lead the life of an humble hermit. After having 
spent a period of six years in this way, he returned among men, and 
began to inculcate to them the necessity of despising the pleasures of 
this world, and of subduing every selfish feeling. He himself prac- 
tised these virtues to such a degree, that he became a superior being, 
Buddha, that is, an immortal. As such he was believed, after his 
death, to rule over the world for a period of five thousand years ; at 
the expiration of which he was to be succeeded by another Buddha, 
as he himself had been preceded by four or six other Buddhas. The 
saints who, by their merits, ranked nearest to Buddha himself, and 
who might become his successor, were called Bodhisattvas. Accord- 
ing to this doctrine, therefore, the highest power in the spiritual as 
well as in the natural world, belongs to deified men, and most of the 
Buddhists (this religion is likewise divided into several sects) do not 
recognize one eternal divine creator and ruler of the world, but 
believe that all things have come, and are still coming, into existence 
by some inscrutable law of necessity, and by an unceasing process of 
change. Only one of these sects practises the worship of one supreme 
God, under the name of Adi-Buddha. But the non-existence of such 
a being had been asserted even before the time of Sakyamuni, by 
certain Indian philosophers, from whom he perhaps borrowed the 
idea. He did not indeed impugn the existence of Brahma and the 
numerous other divinities, but he taught that the power of Buddha 
was greater than theirs. In other respects, he retained the doctrines 
of Brahminism, as, for instance, that of the migration of souls. Re- 



THE ANCIENT HINDOOS. 13 

wards and punishments, according to him, were not eternal, but he 
taught that the man raised by his virtues to the rank of a god, as well 
as the condemned, was subject to the immutable law of change ; and 
that both must return to this earth to pass through fresh trials, and 
a fresh succession of changes. The highest happiness, in his opinion, 
was to escape from this eternal change of coming into being and 
dying ; whence he held out to the faithful and the good the hope 
that in the end they would become a Nirwana, that is, that they would 
enter a state of almost entire annihilation. This state of supreme 
happiness is conceived differently by the different sects of Buddhists ; 
but in the main idea all agree. 

The objects which Sakyamuni himself had in view were far removed 
from those metaphysical speculations on which at a later period his 
followers became divided into sects. His own doctrines, though 
intimately connected with his philosophical views, were essentially 
practical ; for he maintained that there were six cardinal virtues, by 
means of which a man might attain the condition of Nirwana, viz., 
almsgiving, pure morality, knowledge, energy in action, patience, and 
good- will towards his fellow-men. The fundamental principles of 
Buddhism, therefore, are essentially of an ethical nature, and the 
advantages which such a system seemed to afford were so great that 
it could not but attract great attention at a time when Brahminism, 
though still intellectually at its height, had sunk very low in a moral 
point of view. Religion in the hands of the Brahmins had become a 
mere mechanical observance of ill-understood ceremonies, for which 
Sakyamuni wished to substitute a truly pious life ; at the same time 
he endeavored to put an end to the haughty and domineering spirit 
of the priests. He accordingly denied the unconditional authority 01 
the Vedas, and it was formerly believed that he even condemned the 
whole system of castes ; but although this latter belief appears to be 
founded upon error, still it is evident that a pious and virtuous life 
being made the sole condition of eternal happiness, virtually the di- 
vision into castes was not recognized, though they continued to exist 
as corporations of different occupations and trades, or as political 
bodies. The Brahmins alone, as a religious class, were not only not 
recognized, but vehemently opposed. This open rupture between 
the old and the new religion was not produced at once, for Sakya- 
muni himself did not aim at destroying what he found, but only 
wished to bring about* a peaceful reform within the established reli- 
gion, and to inculcate the necessity of a really pious life. His own 
personal influence, his discourses, and his austerity, however, pro- 
duced a great effect, and disciples gathered around him from all 
classes, even from the Brahminical caste. Afterwards, however, tha 



14 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

Brahmins began to persecute the ascetic Buddhists; but the greater 
the opposition the greater was the success of the new religion. The 
lower castes in particular, feeling themselves elevated by the new 
doctrines, seized eagerly the opportunity of getting rid of fetters 
which had hitherto constrained them ; and the teaching, addressed as 
it was to the people without distinction, produced astonishing effects. 
The Sudras (or lowest of the four castes) felt called upon to embrace 
the new doctrines, and to become members of the community oi 
saints ; and even many of the Kshatryas (the second caste, the war- 
riors), impatient of the priestly arrogance of the Brahmins (or first 
caste), adopted them in the end. Kings also joined the reformers, 
and gave a character to the new religion at least in the eyes of the 
popular masses. About the middle of the third century B.C., we 
meet with a king Acoka, a grandson of Chandragupta, who ruled 
over nearly the whole of India, and was devotedly attached to the 
doctrines of Buddhism, without, however, persecuting the still nume- 
rous adherents of Brahminism. He not only erected numerous 
Buddhist temples, but strove himself to live entirely in accordance 
with the ethical precepts of the new religion, practising the virtues 
of general benevolence and kindness to all men. He abolished capital 
punishment throughout his extensive dominions, erected everywhere 
hospitals for the sick, and made roads, shaded by trees, and provided 
with wells at certain intervals. He not only established and extend- 
ed Buddhism in India, but even sent missionaries into foreign coun- 
tries. The progress of the new religion was thus immense, but very 
little is known about the struggles it had to maintain in India with 
its great and powerful rival. All we know is that the Brahmins 
continued to exert themselves in maintaining their own religion, and 
the old state of things ; and that after a few centuries a mighty 
reaction took place, in which the exasperated Brahmins succeeded 
in rousing their followers to a desperate and bloody contest with 
their opponents. These struggles, which appear to have lasted from 
the third to the seventh century of our era, terminated in the defeat 
of Buddhism, which was almost exterminated in the western penin- 
sula. After the expulsion of the Buddhists, however, a sect of them, 
called Yainas, still maintained itself, rejecting the authority of the 
Vedas, and worshipping deified men. But Buddhism had long before 
spread beyond the borders of western India, and had been adopted 
by numerous other Asiatic nations. In the .third century B.C., it 
was introduced into Ceylon, whence it spread over nearly all the 
Indian islands, and over a great part of further India, Thibet and 
China, in the last of which countries it took root as early as the first 
century of the Christian era, under the name of the religion of Fo, or 



THE ANCIENT HINDOOS. 15 

Foe, which is the Chinese name for Buddha. It was especially the 
lower classes among the Chinese that eagerly took up the new reli- 
gion, and to this day Buddhism is the religion professed by a majority 
of the Chinese people. Altogether this religion is the most widely- 
spread in the world, extending from the Indus to Japan, and num- 
bering over two hundred millions of adherents. 

Buddhism has undergone various changes in the countries into 
which it has been introduced, but its most essential points every- 
where are traceable to its Indian origin. It had at first combatted 
the existence of a privileged class of priests ; but in its turn, proba- 
bly for the purpose of self-preservation, or to be more effectual in the 
promulgation of its doctrines, it instituted an order of priesthood 
itself. Sakyamuni himself is said to have raised those of his followers 
who chose an ascetic life, by a kind of consecration, to the rank of 
Sramanas, which we may interpret by the term " mendicant friars ; " 
for they were obliged to vow to spend their lives in celibacy, and to 
support themselves solely by alms. These Sramanas formed the 
retinue of Sakyamuni as long as he lived, and even those who lived 
in the wilds and solitudes sometimes gathered round him to listen 
to his discourses. These monks in the course of time began to con- 
gregate in separate buildings, and thus formed convents, which, by 
the liberality of their adherents, acquired great wealth, and were 
placed under strict regulations regarding dress, food, the mode of 
admission, and the like ; in all of which respects they were types of 
the convents and monasteries afterwards and so long established in 
Christendom. These priests differed essentially from the Brahmins 
by their ascetic mode of life in convents, and by their celibacy. The 
worship of this new religion was at first very simple. Bloody sacri- 
fices were unknown, because it was unlawful to kill any living being 
and because the religion recognized no God to which sacrifice might 
be offered. Buddha alone was worshipped, and that in two ways ; 
divine honors being paid to his image and to the remains of his body, 
the latter of which were preserved in eight metal boxes deposited in 
as many sacred buildings or temples. Buildings containing the 
remains of Buddha himself, or of distinguished persons who had sup- 
ported his doctrines, were afterwards greatly multiplied. The Brah- 
mins in a similar manner raised vast mounds over the remains of 
illustrious men, but never paid them any divine honors. Such Budd- 
hist mausoleums are found in great numbers in those countries where 
his religion is, or was once, established, especially in Ceylon, where 
they are called Dagops. In Afghanistan, on the north-west of the 
Indus, many such monuments of great interest have been discovered 
in modern times, and are popularly known under the name of Topes. 



16 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

They are all built in the form of cupolas, with a few small chambers 
in the interior. Many of them have been opened, and a great num- 
ber of objects of value, offered by pilgrims, have been found in them. 
Buddhism, though originating in an opposition to the abuses of 
Brahminism, degenerated in the course of time into something which 
is probably worse than Brahminism. Its dogmas have become wild 
and fantastic ; its form of worship is an empty system of pomps and 
ceremonies ; and its ascetic priests are described as forming a most 
domineering hierarchy, so that in all Buddhist countries there exists 
a very marked distinction between the clergy and laity. The priests 
still live in convents, which are at the same time the schools for the 
young ; and the greatest veneration is paid to them by the people ; 
but they are in turn bound to strict obedience to their ecclesiastical 
superiors. Nowhere is the Buddhist hierarchy so fully and so per- 
fectly organized as in Thibet, where nearly half of the population 
consists of priests, who together with all the rest of the people, rec- 
ognize a sort of pope, styled Dalai Lama, as their head. He is 
regarded as the living embodiment of a Bodhisattva, whose soul at 
the death of the individual in whom it has existed is believed always 
to migrate into the body of his successor. Many of the institutions 
and ceremonies of Buddhism have so striking a resemblance to those 
of the Roman Catholic religion that it was once believed that 
Christianity had exercised great influence upon Buddhism ; but sub- 
sequent investigations have proved that the eastern institutions are 
more ancient than Christianity, and that in all probability Buddhism 
and Roman Catholicism have arrived at the same results independ- 
ently of each other. Under such circumstances the expulsion of Bud- 
dhism from India has not been a misfortune, for at an early period 
its pure ethics gave way to the worship of its founder, and to a 
pompous and wearisome ceremonial; and its influence tended to re- 
tard rather than promote intellectual and literary culture. In India 
intellectual pursuits have always been mainly connected with Brah 
minism, as is clear from the development of its literature. The 
Buddhists have indeed a literature, but it was subservient only to a 
transmission of their doctrines ; whereas the national, or Brahminical 
literature, embraces all the relations and manifestations of human 
life, and is worthy of careful study. The Vedas, as was remarked 
before, are the most ancient monuments of the Sanscrit, or Brah- 
minical literature, and were, according to tradition, communicated to 
men by Brahma himself. They were then handed down by oral 
tradition, until a wise man, by the name of Vyasa (the collector) 
put them together in their present order, and divided them into 
four great parts, each of which is subdivided into two sections, of 



THE BACTRIANS, MEDES AND PERSIANS. 17 

which the first contains prayers, hymns, and invocations, and 
the second rules about religious duties ; and theologico-philosophical 
doctrines. Some few of the pieces constituting the Vedas are 
evidently later interpolations, but the genuine parts cannot belong 
to a later date than the tenth century B. C, but as much before 
that period as may be. In Sakyamuni's time they were revered 
as very ancient works. The book next in importance consists of 
the laws of Manu, which was likewise believed to be divinely in- 
spired, for Brahma was said to have communicated them to his grand- 
son Manu, the first mortal. The laws contained in this book are in- 
tended as a basis for all the religious, political, and social relations 
of life. It begins with the creation of the world, in this respect like 
our Bible, and treats of education, marriage, domestic and religious 
duties; of government, the civil and penal law, of castes, repentance, 
the migration of souls, and the blessings of the future life. The 
age of this work is probably more recent than that of the Vedas, not- 
withstanding the tradition; and much also is traceable to subsequent 
compilers ; but although despotism and priestly rule, as well as a 
great number of petty and childish ceremonies, form the main sub- 
stance of the work, yet the whole is pervaded by a spirit of profound 
piety and benevolence toward men and all living creatures. 

The Iranians (Bactrians, Mkdes, and Persians). 
Ormuzd and Ahriman; Zoroaster in the Zendavesta. 

It is one of the fundamental doctrines with all the Iranians that 
originally all things, both moral and physical, were divided into good 
and evil. Each of these two divisions was presided over by a divine 
being, the good by Ormuzd, and the evil by Ahriman. Neither of 
these beings was regarded as eternal, but as produced by Zervane 
Akrene, that is, uncreated Time, who after the creation of Ormuzd 
and Ahriman, entirely disappears, leaving the creation and govern- 
ment of the world, and all that is contained in it, to those two mighty 
and divine beings. Ormuzd was from the beginning in a region of 
light, the symbol of all that is good ; while Ahriman dwelt in dark- 
ness, the symbol of all that is evil ; and the two were perpetually at 
war with each other. Ormuzd began and completed the creation 
which was a creation of light, and Ahriman, though conceived as the 
destroyer, was nevertheless regarded as a creator ; but this creation 
was the empire of death, and darkness, and evil, which he constitu- 
ted in such a manner as to oppose to every creature of Ormuzd one 
created by himself, with similar qualities, but perverted into evil ; 
thus he created the wolf as the counterpart to the useful dog ; and 
in general all beasts of prey which shun the light and crawl on the 



18 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

earth, and all troublesome and destructive insects were regarded as 
creatures of Ahriman. In this manner the whole of the physical 
world was divided between light and darkness, and all the moral 
world between good and evil, and the two worlds were conceived as 
engaged in perpetual contest with one another, the evil trying to 
destroy the good, while the good in its turn is bent upon overpow- 
ering the evil. It was believed, however, that in the end the prin- 
ciple of good would prevail, which belief would probably correspond 
with the Christian expectation of the Millennial era ; and, according 
to some, even Ahriman and his followers were then to be purified 
and admitted among the blessed. In both these empires, of light 
and of darkness, there existed intermediate beings between the su- 
preme rulers and the race of mortals ; these consisted of spirits of 
different grades and ranks. The throne of Ormuzd was surrounded 
by six arch-spirits, called Amshaspands. Next to them in rank were 
the Izeds, who stood to the Amshaspands in the same relation as the 
latter did to Ormuzd. The hosts of other inferior spirits, called 
Fervers, were innumerable, and pervaded all nature ; for every living 
creature had its Ferver dwelling in it, imparting to it light and 
motion, and conferring physical and spiritual blessings on those who 
addressed it in pious and humble prayer. The spirits in the empire 
of Ahriman were called Devs, six of which answered to the Amshas 
pands, and they were the authors of every misfortune and of all sins. 
This religious system, notwithstanding its singular dualism, is yet 
far more spiritual than any of the other polytheistic religions of Asia. 
It seems to have originated in the worship of the heavenly bodies 
which shed their light upon the earth, for this worship prevailed in 
a very large part of Asia, where the cloudless sky, with its cerulean 
blue, clothes all nature with a peculiar brilliancy. Light, there, 
naturally appeared as the vivifying principle, diffusing joy and hap- 
piness over all creation, while darkness seemed to remove and destroy 
all that owed its origin and life to light. Hence fire also was wor- 
shipped as the element containing and diffusing light ; and in special 
places a perpetual fire was kept up with certain purifications and cer- 
emonies. This material worship of light and fire was raised, in the reli- 
gion of Ormuzd, to a spiritual character, for in it light is no longer 
a mere physical but a moral good, and the symbol of higher spiritual 
purity. For a long time worship was paid simply to the light and 
fire as they appeared in nature ; the imaginations of the Iranians do 
not appear to have conceived the objects of their worship in definite 
forms, nor did they invent any mythological stories about them. 
Sacrifices were offered in the open air, and on hills ; and Herodotus 
expressly states that the Persians in his time had neither statues, 



THE BACTEIANS, MEDES AND PERSIANS. 19 

nor temples, nor altars. But religion did not remain in this condi- 
tion ; for idolatry was introduced as early as the age of the Persian 
empire. At a still later period idolatry again disappeared, and its 
place was supplied by the material worship of fire ; and at this stage 
the religion of Ormuzd has continued to the present day ; for a few 
surviving remnants of the ancient Iranians, called Parsi, still cling 
to the worship of their ancestors, notwithstanding the furious perse- 
cution of the Mohammedans. They are found in some of the eastern 
parts of Iran, especially in Surate in western India, and their religion 
has become a coarse, mechanical, and superstitious fire-worship, 
deserted and abhorred by the Mohammedan population. 

The sacred writings in the Zend (ancient Iranian) language 
called Zend-Avesta, were unknown in Europe until, about the mid- 
dle of the last century, a Frenchman named Anquetil du Perron 
brought them to France and published a translation of them. These 
books excited great interest at the time, because they revealed one 
of the most remarkable of religious systems, which till then had been 
imperfectly known in Europe. The authenticity of the works, which 
was at first questioned, has since been established beyond all doubt 
by Oriental scholars. The legends and religious views which the 
books, especially the most ancient of them, contain, appear, if not 
in their original freshness and purity, yet free from foreign ad- 
mixture. 

According to the ancient and genuine doctrine of the Zend-Avesta 
man became mortal through the sin of his first parents, and for the 
same reason he was placed in the middle between the world of 
Ormuzd and that of Ahriman. Being free in his choice, but weak, 
he would sink under the dominion of Ahriman and his agents, who 
watch him night and day, and endeavor to draw him into the regions 
of darkness, were it not that Ormuzd had revealed to him the law 
of light. Under the guidance of this law man is able to escape the 
pursuit of Ahriman and his Devs, and to arrive at a state of bliss, 
which was the object of Ormuzd in revealing his law. The sum 
and substance of this law is that in order to be happy man must be 
pure in his thoughts, words and actions ; and the pure man must 
shun the contact of everything proceeding from Ahriman, the source 
of all that is impure. If he has been unable to avoid coming into 
contact with the impure he is obliged to undergo a process of purifi- 
cation, consisting of a variety of ceremonies. The worship of the 
sacred fire, sacrifices, prayers, and the reading of the sacred books, 
constitute the chief religious observances ; contact with dead bodies 
of animals or men was regarded as particularly polluting ; whence 
the people were allowed neither to bury nor to burn the dead ; by 



20 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

the former the earth would have become polluted, and by the latter 
the fire. Accordingly there remained no way of disposing of the 
dead bodies but to expose them in a place where they did not come 
in contact with the earth until the birds of prey and the wild beasts 
had consumed the flesh, after which the bones were collected and 
preserved. In all this moral and physical purity are blended and 
confounded. But one part of the law tells men what to do to induce 
the earth to yield her blessings ; they are enjoined to build towers, 
where priests, herds, flocks, women and children might congregate 
in purity ; to cultivate waste lands and improve them by irrigation ; 
and, lastly, to take care of the cattle and all domestic animals. The 
following is a maxim which we quote from the Zend-Avesta : " He 
who sows the ground with care and diligence acquires a greater 
stock of religious merit than he could gain by the repetition of ten 
thousand prayers." The prayers here referred to are most probably 
after the manner of those formal prayers which some people even 
now-a-days are wont to spend their time in repeating, to the neglect 
of their proper and pressing duties. There is no reason why one, 
while being diligent and industrious in the pursuit of an honest 
business, may not cultivate a prayerful spirit ; why one may not at 
the same time be fervent in spirit, serving the Lord. That part of 
the law to which we have referred, as well as the maxims, of which 
there are many good ones, is evidently intended to preserve and 
promote civilization and the popular welfare; and while Ormuzd 
thus presides over civilized life, Ahriman rejoices in wildness and 
savageness, and everything that is opposed to a well organized moral 
system. Hence the Iranians, considering their own country to be 
under the special protection of Ormuzd, believed that the land to 
the north-east, beyond the Oxus and Jaxartes was under the direct 
influence of Ahriman, because it was inhabited by rude nomadic 
tribes, which were hostile to them; and they distinguished that 
country from their own by giving it the name Turan. Their aver- 
sion to the Turanians, however, did not arise merely from the fact 
of the latter being nomads, for some of the Iranian tribes themselves 
led a nomadic life, but because they were hostile to them, and all 
their social and religious institutions. 

The religion of Ormuzd, by impressing upon its adherents the 
necessity of subduing nature, and of combating with all their might 
the influence of the Empire of Ahriman, could not fail to rouse them 
to a life full of vigorous activity ; and it must have exercised a very 
considerable influence upon the social and political condition of the 
people ; but we possess but very little historical information about 
the earliest times. The most ancient, and at the same time the only 






THE BABYLONIANS OR CHALDEANS. 21 

native records of the history of Iran are contained in the Zend- 
Avesta; but they are so entirely mythical that it would be useless 
to attempt to deduce any real history from them. Also, the tradi- 
tions embodied in the great epic poem by Firdusi, a Persian poet of 
the middle ages, are so thoroughly legendary and so much embellished 
in the oriental fashion, that they cannot be regarded as a real basis 
of history. Hence the age of Zerdusht, commonly called Zoroaster, 
the famous religious lawgiver of the Persians, is buried in utter 
obscurity. Some Greek authors state that he flourished about five 
thousand years before the Trojan war, or over six thousand years 
before Christ, according to which he might be set down as a purely 
mythical personage. Firdusi relates that he lived in the time of 
king Gushtasb, who adopted his doctrines, ordered his subjects to 
establish the worship of fire, and diffused the Zend-Avesta through- 
out his dominions. The Zend-Avesta does not describe Zoroaster 
as the original author of fire-worship, but only as a prophet who 
developed and completed the whole system. Hence he cannot be 
regarded as a purely mythical personage, nor be assigned to as late 
a date as some critics would assign, that of Darius, the son of 
Hystaspes, in the 6th century B. C. 

The Babylonians or Chaldeans. 

The Babylonians, or Chaldseans, were especially celebrated as 
diviners ; it was especially by means of astrology that they pretended 
to obtain a knowledge of the future ; and as this knowledge was 
believed to be hereditary in the caste of the Chaldseans their predic- 
tions were thought to be infallible, and were consequently looked 
upon with great respect. This art of foretelling the future by obser- 
vation of the stars was reduced by the Chaldaeansto a regular system, 
which was called by both Greeks and Romans a Chaldsean science ; 
and ultimately astrologers in general came to be called Chaldseans 
in the southern countries of Europe. The belief in the possibility 
of such astrological prophecies arose among the Chaldeans from their 
notion of the divine powers possessed by the stars, a notion of which 
indications occur even in the religion of Ormuzd. The sun and the 
moon being the most prominent among the heavenly bodies were 
regarded by the Babylonians as the principal divinities, next to 
which came the planets or the twelve signs of the Zodiac. But 
these divinities were conceived in human form, and in this anthropo- 
morphism Baal or Belus, the sun-god, was the supreme divinity, 
whence Western nations identified him with the Greek Zeus, and 
the Roman Jupiter or Saturn. Belus was further regarded as the 



22 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

founder of the state and city of Babylon, and as the progenitor of 
the Babylonian kings. As Belus was the supreme male divinity, so 
Mylitta, or the moon-goddess, was the highest female divinity ; being 
also the symbol of productive nature, she is often mentioned by 
Greek and Roman writers under the name of Aphrodite, or Venus. 
Her worship was connected with the most revolting obscenity ; and 
seems to have contributed not a little to the demoralization of the 
Babylonian people. 

The five planets were the heavenly bodies, from which in par- 
ticular the Chaldseans pretended to obtain their knowledge of the 
future ; with them as with all subsequent astrologers, Jupiter amd 
Venus were beneficent powers, Mars and Saturn hostile, while 
Mercury was either the one or the other, according to its position. 
As the priests by their astrological observations were led to observe 
the stars and their revolutions, which in the plains of Babylon, with 
their clear unclouded sky, was easier than elsewhere, they gradually 
acquired real astronomical knowledge, which enabled them to calcu- 
late with astonishing accuracy the returns of eclipses of the sun and 
moon. In their chronological calculations, they had lunar cycles as 
their basis ; but they devised means for bringing the lunar and the 
solar year into harmony. They knew and employed the division of 
the day into twelve hours ; to determine which, they used a sort of 
a water-clock or clepsydra, which was afterwards adopted by Greek 
astronomers. This occupation, with mathematical calculations also, 
led them to other branches of Natural Philosophy, such as mechanics ; 
and in Western Asia the Babylonians were the first people that had 
a regular system of weights and measures, which was afterwards 
adopted by the Syrians and Greeks. Their system of religion, 
though faulty, operated well upon their character, and would have 
produced far more extensively beneficial effects, had they as a nation 
practised purity of life, and abstained from that licentiousness and 
gross immorality to which it is well known the Babylonians were 
addicted. 

The ancient Chaldeans had of their own also an account of the 
creation of the world, which is thought to bear some similarity to 
the general account of that in Genesis, but is dressed more in the 
garb of natural, or, rather, mythical philosophy, being, as Dr. Bun- 
sen says, "a spiritual symbolism in a historical shape.' * In their 
" beginning' ' all was darkness and water, out or which were gen- 
erated all things by strange metamorphoses ; but who originated 
the darkness and water is not intimated. They had also a narrative 
not only about the flood and the ark, but about the epochs of the 
antedeluvian world. This bears that their first dynasty was pre- 
ceded by a time which was divided into ten great epochs from 
Alorus to Xisuthrus, the patriarch or dynasty in whose time oc- 



THE BABYLONIANS OR CHALDEANS. 23 

curred the flood. These have been compared to the ten generations 
from Adam to Noah inclusive, but there is no comparison, for as to 
these ten generations the oldest Hebrew traditions are silent. 
Berosus stated in his first book that he, " a contemporary of Alex- 
ander, the son Philip (of Macedon), composed these histories from 
the registers, astronomical and chronological, which were preserved 
at Babylon, and which comprises a period of 200,000 years." In 
his second book he makes the period of the ten antedeluvian epochs 
to be, in round numbers, 432,000 lunar years. It is clear that 
none of these epochs or their subdivisions contain any historic dates? 
and they bear as much the appearance of great astronomical epochs 
as of ages of human history. As to their postdiluvian epochs, the 
following entries are found: — 

1. A Dynasty of 86 Chaldean kings 34,080 lunar years. 

2. " 8 Medic " 224 solar " 

3. " 11 Chaldean " 258 " " 

4. " 49 Chaldean " 458 " " 

5. " 9 Arab " 245 " " 

6. " 45 Assyrian " 526 " " 

7. " 8 Assyrian " 122 " " 

8. " 6 Chaldean " 87 " " 

36,000 

That is, according to this reckoning of some learned chronolo- 
gers, — such as Nieburh and others, — who, having found it in the 
ancient records, gave it without guaranteeing anything farther con- 
cerning it, the first postdiluvian Chaldean dynasty of 86 kings began 
to reign exactly 36,000 years before the capture of Babylon by 
Cyrus, who, as according to this list, introduced in his person a 
second Median dynasty. But whatever any one may think about 
this showing of figures, they still find it to be as nothing when com- 
pared with the periods of time indicated in the ancient Aryan rec- 
ords, I do not necessarily say historic records of the ancient Aryan 
race. Let one look, for example, at their accounts of the four so- 
called «« Cosmic Ages" with the mythical periods of 1,000 years 
(how long these mythical " thousands " were no one seems to know) 
of Megasthenes intervening occasionally in historical ages. Accord- 
ing to Manu, the world had passed through three ages (Yuga): 
consequently, as according to the orthodox Biblical chronology, our 
race has for nearly 6,000 years been living in the fourth age ; or if, 
as is generally supposed, Manu lived only a little before the Chris- 
tian Era, then for the last 434,000 years our race has been living in 
the fourth age. The synopsis is as follows : — 



24 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

Satya (Krita) 4800 years of Gods, each reckoned at 360 human years = 1,728,000 yrs. 
Treta, 3600 " " " " " " « =1,296,000 " 

Dvapara, 2400 " " " " " " " = 864,000 " 

Kali 1200 " " " " " " " == 432,000 " 

It is seen that the numbers in the first column are all multiples -of 
12, and they appear to me as unhistorical as the 12,000 years 
which, according to the modern Parsee books, is to be the term 
of the human race, after the fourth and last period of which the re- 
demption from the power of evil is to be effected. But there can be 
no reasonable doubt that the periods set down to the rule of Gods, 
Demigods and the like in the records of some ancient nations simply 
indicate in a philosophical manner vast astronomical epochs and 
ages of human history, i.e., history in some sort. 

The Phoenicians. 

The basis of the religion of the Phoenicians was also the worship 
of the heavenly bodies ; but this worship became coarse, and degene- 
rated, in consequence of the notion which was gradually formed that 
the stars were persons with all the passions of human beings. The 
great god of the Shemitic race, Baal, is understood to have been the 
same with the Phoenician Moloch ; he was the demon of fire, to 
whom, for the purpose of appeasing his wrath, men, and especially 
children, were sacrificed in a most cruel and revolting manner. The 
statue of the god was made of brass, and when sacrifices were to be 
offered, the idol was made red-hot, and the wretched victims were 
placed in the arms to be slowly roasted to death. Their mothers, 
who were compelled to be present, did not venture, through fear, to 
give utterance to their feelings. Such sacrifices of children were 
offered every year on a certain day at the commencement of great 
undertakings, and during any misfortune with which the country 
was visited. But the progress of civilization and the government of 
Persia, to which Phoenicia ultimately became subject, forbade the 
perpetration of such horrors. During the siege of Tyre by Alexander 
the Great, some persons in despair proposed to return to the practice, 
which had long been discontinued; but the magistrates prohib- 
ited it. It is certain that Melkarth may be regarded as iden- 
tical with Baal and Moloch. His chief temple was at Tyre, but he 
was worshipped also in the Phoenician colonies. The Greeks par- 
tially identified him with their own Heracles, from whom, however, 
they sometimes distinguished him by the attribute of the " Tyrian." 
Among the female divinities Astarte occupied the first rank ; she 
was the tutelary goddess of the Sidonians, and was identified by the 
Greeks and Romans, sometimes with Aphrodite or Venus, and some- 
times with Hera of Juno. 



THE PHOENICIANS. 25 

The Phoenician cosmogony is a quite complex one, made up, as it 
evidently is, of several somewhat different cosmologies. The work 
of Sanchoniatho, their priest-historian, who by some is supposed to 
have lived about the time Gideon judged Israel, and by others 
about the time of Semiramis, or, say 1250 B. C, has been transla- 
ted and commented upon by Philo, of Biblos (the Greek name 
of the Phoenician city of Gebal) who lived in the early part of the 
Christian era. 

To exhibit their cosmogonies and cosmotheologies in full here 
would, I think, in the present day, be not very useful, as it might, 
if I may so speak, tend to confuse what is already obscure. Suffice 
it to say that in the order of the Phoenician gods El, plural Elohim 
or Elim, the same word used for God in the first chapter of Genesis, 
was their highest God, " for him alone,' ' says their historian, " they 
honored as the only God, and called him Belsamin, which means Lord 
of Heaven, as the Greeks call Zeus." This shows that El was under- 
stood as the same with Bel or Baal, and although some class Hercules 
as the same, still he was father of Bel, or the same with Saturn. As we 
descend in their cosmogonic order, Saminrum, otherwise called Hy- 
psuranios or the Highest Celestial, and his brother Usoos appear to 
have been fifth in succession from Wind and Light, the parents of 
Aeon and Protogonos, i.e., the Age and the Firstborn. Now, it is 
known that in the Bible the two brothers, Jacob and Esau, are also 
called Israel and Edom, and the history informs us that the Phoe- 
nician Hercules wrestled with Seth-Typhon (i.e., the sun at the 
meridian) in the sand as Jacob-Israel did with El in the dust. 
Hercules, like Jacob-Maclsaac, was, in this encounter, wounded in 
the thigh, or had his hip sprained, and, like him, also received the 
appellation of " Palaimon," the wrestler. Moreover, the historian 
informs us that Hercules was called by the Phoenicians Israel, or, 
dialectically, Yisrael, i.e., the straggler with God or God's soldier, 
while we know that Usoos would be in the Phoenician Usav or 
Esav, the rough, hairy, or Sehir, as Esau is also called. Esau is like- 
wise called Edom, a variation of Adam, signifying red, or a red man, 
the name Phoenician indicating red men from Phoenix, purple color, 
etc. The foundation of Tyre, and the discovery of the art of nav- 
igation are expressly attributed by the classic historians to " Her- 
cules," (i.e., Hercules-Hypsuranius and Hercules Usov), who was 
worshiped in the Island of Tyre in the two pillars called after the 
brothers Hypsuranius-Hercules (Israel) and Usov (Esau)* These 
Phoenician pillars of Hercules were called Hamunim, plural of the 
Hebrew or Phoenician Hamun or Amun, a pillar or builder. Now, 



26 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

among the well-known mythologies the Phoenician God, EI, is un- 
doubtedly identifiable with the Greek Kronos, the Roman Saturn ; 
but we know from the Greek and Roman mythologies that Jupiter 
or Jove was the son of Saturn, and many writers have alleged the 
sacrifice by his father of Jeud, his " beloved son," by El as the 
cause and precedent of the Phoenicians offering up their children or 
sons to Moloch, another name for this god. For Philo of Biblos, 
in his treatise on the Jews, says, concerning El and his son, thus: 
"It was the custom of the ancients, when threatened with great 
misfortunes, for the leader of the city or people to offer up their 
favorite child by way of appeasing the anger of the gods in order that 
the whole might not perish . These victims were put to death by secret 
ceremonies. Now, Kronos, whose Phoenician epithet was El, a ruler 
of the land, and subsequently after his death deified in the constella- 
tion of Kronos (Saturn) had an only son by a nymph of the coun- 
try named Anobret, who was on that account called Jeud," 
(Jedud, Jadid, etc., spelled somewhat variously in the ancient 
language, but meaning the same, namely, Judah, of which, 
doubtless, Jove and Zeus are variations), the beloved (son), 
and such is the Phoenician name of an only son at the present 
day. When the country was placed in great peril during a dan- 
gerous war, he decked his son in royal apparel, erected an altar 
and sacrificed him thereon." It is a fact as certain as it is deplor- 
able that the Phoenicians, Carthaginians, Arameans, Syrians, Baby- 
lonians and even Israelites and their neighbors on both sides of the 
Jordan did endeavor to avert any impending misfortune by the sac- 
rifice of their children down to comparatively recent times, although 
reason and conscience tell men at all times that the only sacrifice 
God requires of man is the sacrifice of self, i.e., of his self-seek- 
ing, self-aggrandizing will. The same monitors, doubtless, caused 
Abraham to desist from his sacrifice, and save his race, and through 
them mankind. This is the doctrine taught by Christ, and which 
speaks with no uncertain sound to the conscience and reason of 
mankind, especially to men under the influence of the Gospel. The 
primeval God was viewed by the Phoenicians in two opposite charac- 
ters, Saminrum as the preserver and Usov as the destroyer, as Her- 
cules and Ares. The destroyer is the vanquished, banished brother. 
This contrast pervades the whole Phoenician mythology. Eusebius 
mentions Usoos together with Melikarthos, the patron of Carthage, 
as instances of the deification of men deserving of little respect. The 
The name Melikarth means king of the city, fortress, or country, 
and Sanchuniatho calls Melikarth Hercules. The same character or 
variations of the same was represented by different forms of name. 



THE PHOENICIANS AND EGYPTIANS. 27 

The Syrian Hercules was the same as Moloch, the king, Baal-Mo- 
loch, Malakh-Bel, as he is called on the coins. The contest between 
the brothers Saminrum and Usov, as wind and fire, is comparable to 
that of Seth-Typhon, parching heat, and Osiris, invigorating sun- 
shine. The pillars dedicated to Hercules Israel and Hercules 
Usov were called after their own names respectively, and the prin- 
cipal sacrifices were human beings. Although dates and length of 
time epochs are usually not mentioned, so far as I find, in the 
mythologic history of the Phoenicians it is evident that history must 
embrace a prodigious scope. Dr. Bunsen would give to the reign 
of Uranos alone, the father of Kronos-El, a period of 32 myriads 
of years, or at least 32,000. It appears plain that the Jewish gene- 
alogical system of Genesis might be somehow included within the 
Phoenician system, though mainly imperceptible to the unscholarly 
critic consequent upon the systems being clothed in such different 
philological garmental expressions. Referring to Philo's Sancho- 
niathon's account, Dr. Bunsen says: " If we sum up all of these 
particulars we shall find that Philo's account, which seems so ludi- 
crous, not only becomes intelligible, but we can also understand how 
an isolated trait in the fable of the two brothers, (i.e., Saminrum- 
Yisrael and Usav), which is so full of meaning, may have been mixed 
up with the history of the Jewish patriarchs. The simple, original 
import was this : that Jacob, the pious, quiet, God-trusting, and 
God-serving grandson of Abraham, is spiritually the true wrestler 
with God (Yisrael). The epithet of Edom, as the wild, indomita- 
ble Usov, explains itself. Lastly, we can understand how Set* 
Seth, the oldest mythological type of western Asia, should be met 
with in Egyyt, and, indeed, precisely in the same form ; and that 
traces of its former divine signification are still extant in the name 
of the father of Enosh." 

The Egyptians. 

The Egyptians, though a people inclined to enjoy life, were 
nevertheless a serious and meditative people, and in one way or 
another religion, or rather superstition, was connected with all their 
thoughts and actions. Their religion seems originally to have been 
a kind of pantheistic idolatry, or a worship of deity in all the mani- 
festations of nature. This view appears to account more satisfac- 
torily for their worship of animals than the explanations of the 
Greeks, according to whom it arose out of gratitude towards certain 
animals on account of their usefulness ; for it was useful animals 
alone that they worshipped. In Osiris and Isis, they worshipped 
the fertilizing powers of nature under the names of a male and female 
divinity. Kneph, or Neph, was conceived as the spirit of God per- 
vading the universe at the creation, while Pthah was regarded as- 
the real creator, and Amnion, or Anion, as the king of the gods. 



28 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

The power of evil seems to have been personified in Typhon, who id 
many respects resembles the Persian Ahriman. 

Among the animals receiving divine honors in Egypt, we may 
mention the ox, the dog, the cat, the ibis, the hawk, and some fishes, 
all of which were worshipped in all parts of Egypt ; others enjoyed 
only a local veneration, while in some localities they were regarded 
as unclean, or were even objects of persecution. Thus, the sheep 
was worshipped only in the district of Thebes and Sais ; the goat at 
Mendes ; the wolf at Lycopolis ; the lion at Leontopolis ; the eagle 
at Thebes ; the shrew-mouse at Athribis ; and others elsewhere. 
Whoever killed a sacred animal intentionally was punished with 
death ; if unintentionally, he might escape by paying a fine. Some- 
times even bloody wars were, it is said, carried on between neigh- 
boring districts because an animal had been killed in the one which 
was worshipped in the other. This strange superstition and fanat- 
icism maintained themselves among the natives even during the 
time the country was governed by the Greeks, the successors of 
Alexander the Great, and by the Romans. We naturally conclude 
that such a system of animal worship must have been worthy not 
only of denunciation but ridicule, when we are told that when a 
cat died a natural death, all the inmates of the house shaved their 
eyebrows, and when a dog died they cut away the hair from all parts 
of their bodies ! These sacred animals after their death, were em- 
balmed, and deposited as mummies in the sepulchres of men. In 
some instances the worship did not extend to whole classes or spe- 
cies of animals, but to one particular animal of the species, distin- 
guished from the rest by certain marks. An animal of this kind was 
attended to with the greatest care, and the priests charged with it 
were held in the highest respect. The most celebrated among such 
animals was the bull Apis, which was kept at Memphis. The animal 
was always black, with a triangular white spot on his forehead, and 
the figure of an eagle on its neck. It was believed to confer upon 
boys attending upon it the power of prophecy. If it reached the age 
of twenty-five years, it was killed, but otherwise it was allowed to 
die a natural death. Such an event produced general mourning and 
lamentation, and its burial was accompanied with all imaginable 
pomp and ceremony. But the general grief gave way to the most 
unbounded joy as soon as the priest had discovered or prepared a 
calf with the requisite marks, and produced the new god. The 
ancients expressly state that Apis was only the symbol of Osiris, 
whose soul was believed to be in the bull, and to migrate after his 
death into the body of his successor. This last notion is connected 
with the belief which the Egyptians shared with the Indians and 



THE ANCIENT EGYPTIANS. 29 

other nations that the soul, after the death of the body migrated 
into another. The doctrine itself was, however, differently de- 
veloped loy the Hindoos than by the Egyptians ; for according to 
Herodotus, the Egyptians believed that the soul of man after his 
death had to pass through the bodies of all the animals of the land 
and of the sea, and even through those of the birds of the air ; and 
that then, after the lapse of three thousand years, it returned into 
the bod} r of the human being. When, notwithstanding this theory 
of the migration of souls, we hear of the belief of the Egyptians in 
the existence of a kingdom of the dead, called Amenthes or Amenti, 
the sojourn of the souls in it could not have been conceived as per- 
manent, and it was probably regarded as only a transition state, in 
which the mode of migration was determined by Osiris, the judge in 
the kingdom of the dead. His judgment is often represented in 
Egyptian paintings, and we there see the actions of the departed 
regularly weighed in a pair of scales. A similar judgment is said to 
have taken place in Egypt, whenever a person had died. On such 
an occasion any one might come forward with accusations against 
the deceased ; and when the charges were proved, the burial of the 
body was forbidden. Even deceased kings had to undergo such an 
ordeal. The priests, it is said, eulogized him, but the assembled 
people either agreed, or expressed their dissent by a tumultuous 
noise ; and if the latter prevailed, the king was deprived of the 
customary magnificent burial. This regulation was probably the 
reason why few of the Egyptian kings made any gross abuse of their 
power. Such extraordinary care as the Egyptians bestowed upon 
the preservation of dead bodies seems to be irreconcilable with the 
doctrine of the migration of souls, as well as with that of a kingdom 
of the dead, unless we assume that the preservation of the body was 
believed to be indispensable to the immortality of the soul, and that 
the soul would return to it after its three thousand years of trans- 
migration. There can be no doubt that the religion of the priests 
differed in many essential points from that of the great mass of the 
people. This has been so, and is so still, to a considerable extent, 
in all religions. From the earliest times of which there are records 
the Egyptians recognized seven principal divinities, some of which, 
as the Sun, went under different names. Before the 30 historic 
dynasties of their kings begin there are reckoned fifteen dynasties 
of gods, eight dynasties of demigods (would these have been men of 
the priestly caste?), and fifteen more dynasties of the Sethians* 
When we consider this, we have to conclude that their scope of his- 
toric time, i,e. 9 historic in some sort, must have been prodigious. 



SO CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 



The Pelasgians and the Greeks of Heroic and Historic 

Times. 

The religion of the ancient Pelasgians appears to have consisted 
mainly in the worship of the powers of nature, many traces of which 
are visible in the religion of the Hellenes, though they are more 
numerous in the purer religion of the Italian Pelasgians. Their 
principal god was Zeus, whose most ancient seat of worship was at 
Dodona, in Epirus. He there also had an oracle, which retained its 
celebrity for a very long period, until in the end it was eclipsed by 
that of Apollo, at Delphi. This male divinity Zeus had his counter- 
part in the female Dione, who was his wife, and the mother of 
Aphrodite, the goddess representing love and fertility. In some 
parts of Greece, such as the islands of Samothrace, Imbros, and 
Lemnos, in the north of the Egean, a certain mysterious Pelasgic 
worship continued to exist down to a late period. The most im- 
portant branch of the Pelasgians were the Pierian Thracians, who 
inhabited the coast district of Macedonia, north of mount Olympus ; 
for mythology tells us that there the first poets flourished, such as 
Orpheus, Musseus, Thamyris, Eumolphus, and Lin as, all mythical 
personages who probably never existed, only as the creations of the 
imagination ; but the legends about them show that according to 
the notions of the Greeks, poetry had been widely and enthusiasti- 
cally cultivated by the Pelasgian Pierians, and had been employed 
by them for the exaltation and embellishment of religious worship. 

The religion of the Greeks in the heroic age was only a further 
development of that of the Pelasgians, and not essentially different 
from that which we find established during the historical ages. The 
Greek sympathized strongly with the outer world, and in all the 
objects around him he found life, or imparted it to them from the 
fulness of his own imagination. Every part of nature roused in him 
a distinct sentiment of religious awe, and everywhere his imagination 
conceived divine forms to worship. The complicated system of 
mythology which arose out of this simple worship of the powers of 
nature was formed partly by a process of personification, partly by 
raising the local deities of certain tribes to the rank of national gods, 
and by connecting and uniting them into one great hierarchy. 
These processes were the work of the national mind of the Greeks, 
strengthened and guided by the poets. Each tribe or city, however, 
continued to worship one or more deities as its special patrons or 
protectors. All the gods were conceived as beings in human forms, 
and as subject to the same passions and frailties as mortals ; but thej 



THE PELASGIANS AND ANCIENT GREEKS. 31 

were nevertheless believed to punish men for their offences both in 
this world and in the future state. Prayers and sacrifices were 
employed to propitiate them, and the more precious the offering was 
the more pleasing it was thought to be to the deity. Hence the 
sacrifice of human beings was the highest oblation. The gods were 
represented in statues or symbols, but we need not believe that the 
statues or symbols themselves were worshipped as the divine beings ; 
such gross idolatry seems to have arisen only in later times, when 
the symbol was confounded with the power symbolized.* The func- 
tions of the priests, male and female, who were generally connected 
with the worship of some particular divinity, consisted mainly in 
offering sacrifices, though the king, and the fathers of families might 
do the same on behalf of those whom they represented. The most 
important branch, however, of a priest's duties consisted in his as- 
certaining the will of the gods, and those occurrences of the future 
which the faculties of men were unable to divine. The belief in the 
possibility of acquiring such knowledge gave rise to oracular places, 
the most renowned of which was Dodona and Delphi ; but many 
other methods also were resorted to to discover the will of the gods or 
the decrees of destiny. The reverence and veneration for departed 
great men gradually led to hero worship, which, common as it was 
in more recent times, is never hinted at in the Homeric poems. The 
whole earth was conceived by the Greeks as a plane surface sur- 
rounded by the river Oceanus ; the Mediterranean was only a de- 
pression of the earth's surface, the central point of which was 
Delphi ; a vast pit in the earth called Hades was the receptacle of 
the departed spirits ; and far below the earth lay the still more 
dismal pit of Tartarus. Mount Olympus, in Thessaly, was regarded 
as the highest mountain on earth ; here was the habitation of Zeus, 
the supreme monarch of gods and men, and his attendant deities ; 
and the canopy of heaven was considered to be a solid vault of metal, 
supported by Atlas, who kept asunder heaven and earth. 

One remarkable way in which the Greeks were accustomed to 
honor the gods was by the celebration of certain national games 
periodically in different parts of Greece. The most important of 
these festivals was that celebrated every four years at Olympia in 
Elis. The foundation of these Olympic games belongs to a period 

* We may remark, however, that if a being in human form, or indeed in any form, is con- 
ceived as the object of worship, it is as reasonable to pray to a statue or symbol as to that 
creature of the imagination; the one is just as absurd and as inadmissible as the other. The 
'Deity being everywhere present is not to be represented by any creature, either substantial, 
tangible, and visible, or only imaginary ; it is dishonorable to the Deity to so represent him; 
and still we cannot be too earnest and enthusiastic in our prayers to him and our worship 
ni him, 



32 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

buried in obscurity ; but after they had been discontinued for a long 
period, during the disturbances created by the conquest of Pelopon- 
nesus by the Dorians, they were revived by Iphitus and Lycurgus; 
but they were not finally and permanently established till 776, B.C., 
whence that year was employed by the Greeks as a chronological 
era. Daring the celebration of these games at Olympia, there was 
a general suspension of hostilities, to enable the Greeks from all parts 
to attend them without hindrance or danger. The contests at this 
festival in honor of the Olympian Zeus consisted of exhibitions 
displaying almost every mode of bodily activity ; they included races 
on foot, and with horses and chariots ; contests in leaping, throwing, 
wrestling and boxing ; and some in which several of these exercises 
were combined ; but no combats with any kind of weapon. Towns 
and families regarded it as the highest honor for one of their members 
to gain a victory in any of the contests at Olympia. The prize con- 
sisted of a simple garland of the leaves of the wild olive. Athens 
and Sparta showered honors upon any of their fellow-citizens who 
had gained a prize. The celebrity of these Olympic games led to the 
institution of several others of a similar character, such as the 
Pythian, which were celebrated in the neighborhood of Delphi, in 
honor of Apollo, in the third year of every Olympiad ; the Nemean, 
which were celebrated in Nemea in Argolis, and the Isthmian, at 
the Isthmus of Corinth twice in every Olympiad. 

The religious notions of the Greeks underwent a considerable 
change in the interval between the heroic age and the conquest of 
Greece by the Romans. The undoubting and childlike faith of the 
early times, when the gods were considered as beings that took an 
interest in the joys and sorrows of mortals, had long since vanished 
among the higher and educated classes, and was despised as super- 
stitious. The philosophical enquiries from the time of Socrates 
downwards had shaken polytheism to its very foundations. Govern- 
ments attempted to interfere, declaring themselves the defenders and 
upholders of the ancient national religion, and some philosophers 
were even punished or banished, ostensibly, for atheism. But it 
was of no avail : ancient polytheism could not maintain its ground, 
and was ultimately supplanted by a purer and holier religion, which 
was intended as a blessing for all mankind, but which at length 
itself became polytheistic, and no less absurd and wicked than the 
old religion which gave it place. 

THE ROMANS. 

The religion of the early Romans was in all essential points like 
that of the early Greeks, a worship of nature, and her various powers 



THE ROMANS. , 33 

personified ; but with this difference, that the Greeks, being a more 
imaginative and poetical people, clothed their conceptions and ideas 
in the form of numberless stories, of which the Roman religion, in 
its ancient and pure state, is perfectly free. Jupiter was their 
supreme male divinity, the monarch of gods and men ; and the 
corresponding female divinity was Juno, his sister and wife. This 
religious system of the Romans is described as a device of Numa 
Pompilius, the second king of Rome (who, we may remark, is sup- 
posed by modern historians and critics to have been most probably 
a mythical personage, as was his immediate predecessor Romulus, 
the reputed founder of the state and city of Rome). Numa's long 
reign of forty-three years, from 715 to 672, B. C, is represented as 
a period of uninterrupted peace, during which the king was chiefly 
occupied in establishing the priesthood, and the ceremonies connected 
with the worship of the gods. He first regulated the calendar by 
the institution of a lunar year of twelve months, or 355 da} r s, of 
which some were set apart for religious purposes ; and then instituted 
the various orders of priests, as the flamens, or priests of Mars, of 
Jupiter, and of Quirinus ; the vestal virgins ; the salii of Mars ; the 
pontiffs, who possessed the most extensive powers in all the matters 
connected with religion ; and lastly, the college of augurs, whose 
business it was to ascertain the will of the gods by observing the 
flight of bircjs in the air and their manner of feeding. Numerous 
temples and altars were also erected to t&e gods ; and in all these 
proceedings Numa is said to have been guided by the counsels of a 
divine being, the nymph Egeria, who favored him with her presence 
in a sacred grove. There can be no doubt that many of the institu- 
tions ascribed in the legend to Numa had existed from time imme- 
morial among the Latins and Sabines. But in the reign of Tarquinius 
Priscus, the fifth king of Rome, the religion, which had before been 
of a simple and rustic character, is said through his influence, to have 
become more pompous and showy ; the gods are then said to have been 
first represented in human form. Moreover, as soon as the Romans 
had become connected with the Greeks in southern Italy, Greek 
local deities and forms of worship were adopted, and threw many of 
the other parts of the ancient national religion into the shade to such 
a degree that they became mere matters of antiquarian curiosity, 
whose meaning and import were forgotten. 

In the beginning of the empire a regular custom was introduced 
that on the decease of every emperor who had neither lived nor died 
a tyrant, the senate by a solemn decree should place him in the 
number of the gods; and the ceremonies of his apotheosis were 
blended with those of his funeral. This legal, and, as it appears, 
3— b 



34 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

injudicious profanation, so abhorrent to our sense of right, and so 
blasphemous withal was then received with a very faint murmur 
by the easy nature of polytheism ; but it was received, so the event 
proved, as an institution, not of religion, but of policy ; for though 
the worship of certain dead emperors was established by law, their 
worship was never universally practised in the Roman empire, but 
in general only by those who were connected with the court and 
government. This worship of the deceased emperors was to some 
extent continued in the case of the Christian emperors. 

In all ages, more especially among the eastern nations, there has 
been a certain kind of worship, which in our language is called 
homage, paid to ruling sovereigns. The pagan Roman emperors, 
and even the governors of provinces, who, indeed, according to their 
own Roman customs and usages, were rather democratic, that is, of 
the people, and accustomed to mingle with the people in all the 
affairs of life, social as well as civil, had this worship paid them in 
various ways, principally through the flattery of the conquered na- 
tions. This worship was also continued to the Christian emperors, 
and to the present day is given to ruling sovereigns of Europe, all 
calling themselves Christian. 

The Ancient Germans. 

The religious system of the ancient Germans was not very unlike 
some of the systems we have reviewed. They adored the great visi- 
ble objects and agents of nature : the sun, the moon, fire, and the 
earth, together with the imaginary deities were supposed to 

preside over the most important occupations o mman life. They 
practised arts of divination to discover the will of the superior beings ; 
and human sacrifices they supposed were the most acceptable obla- 
tions at their altars. The Germans neither represented the deity by 
any human figure, nor confined him within the walls of a temple ; 
their only temples were dark and ancient groves, consecrated by the 
reverence of succeeding generations. Their secret gloom, the im- 
agined residence of an invisible power, by presenting no distinct 
object of worship, impressed the mind with a deep sense of religious 
awe ; and the priests, rude and illiterate as they were, had been 
taught by experience the use of every artifice that could preserve and 
fortify impressions so well suited to their own interests. 

The defects of civil policy among the ancient and uncivilized 
Germans were sometimes supplied by the interposition of ecclesias- 
tical authority. The latter was constantly exerted to maintain 
silence and decency in the popular assemblies ; and was sometimes 



THE ANCIENT GERMANS; AND THE ANCIENT CELTS. 35 

extended to a more enlarged concern for the national welfare. A 
solemn procession was occasionally celebrated in the territories which 
are at present called Mecklenburgh and Pomerania. The unknown 
symbol of the earth, covered with a thick veil, was placed on a car- 
riage drawn by cows; and in this manner the goddess, whose com- 
mon residence was in the isle of Rngen, visited several adjacent tribes 
of her worshippers. During her progress, the sound of war was 
hushed, quarrels were suspended, arms laid aside, and the restless 
Germans had an opportunity of tasting the blessing of peace and 
harmony. The Truce of God, so often and so ineffectually proclaimed 
by the clergy of the eleventh century, was obviously an imitation of 
this ancient custom. A brave man among the Germans was the 
worthy favorite of their martial Deities ; the wretch who lost his 
shield was alike banished from the civil and religious assemblies of 
his countrymen. Some of the German tribes appear to have embraced 
the doctrine of transmigration ; others imagined a gross paradise of 
immortal drunkenness. All agreed that a life spent in arms and a 
glorious death in battle, were the best preparations for a happy 
futurity, either in this or in another world. The immortality so con- 
fidently promised by the German priests, was in some degree con- 
ferred by the bards. The genius and character of that singular order 
of men have most deservedly attracted the attention of all who have 
attempted to investigate the antiquities of the Germans, the Scandi- 
navians, and the Celts. How faint and cold the sensation a peaceful 
man can only receive in the solitary study of the works of these 
bards ! It was in the hour of battle, or in the feast of victory that 
the bards celebrated the prowess, and the glories of the heroes 
of ancient days, the ancestors of these warriors or chieftains who 
listened with transport to their artless but animated strains. The 
view of arms and of danger heightened the effect of the military 
song ; and the passions which it tended to excite, the desire of fame 
and contempt of death, were habitual sentiments of a German mind. 

The Gauls and Britons or Ancient Celts. 

The religion of these ancient peoples was Druidical, but about 
this system of religion or of superstition little is known. The Druids 
(wise men, magicians), practised their rites in dark groves, or other 
secret recesses ; and in order to throw greater mystery over their 
religion, they communicated their doctrines only to the initiated, and 
strictly prohibited the committing of them to writing, lest they should 
at any time be exposed to the scrutiny of the profane vulgar. Human 
sacrifices were offered among them ; the spoils of war were often de- 



36 CREATOR AND COSMOS ; OR, COSMOTHEOLOGTES, ETC. 

voted to their divinities, and they punished with the severest tortures 
whoever dared to secrete any part of the consecrated offering. These 
treasures they kept in woods and forests, secured by no other guard 
than the terrors of their superstition ; and their steady conquest over 
human avidity may be regarded as more signal than their availing 
to prompt men to the most extraordinary and the most violent efforts. 
They inculcated the eternal transmigration of souls, and thereby ex- 
tended their authority as far as the fears of their votaries. The 
people, fierce and violent, urged on to war by their priests and bards, 
rushed into battle with the greatest vehemence. Such an ascendant 
had this idolatrous superstition over the minds of the ancient Gauls 
and Britons, that the Romans, after their conquest, finding it impossi- 
ble to reconcile these nations to -the laws and institutions which 
they imposed, were at last obliged to abolish it by penal statutes : a 
violence which had never, in any other instance, been practised by 
those tolerating conquerors. 

The American Indians. 

The superstitions of the various tribes of Indians of North and 
South America, were, and are, various. They, however, universally 
believe in the Great Spirit, and some of them, we know by experience, 
have very intelligent views of things spiritual. They also, in gen- 
eral, believe in immortality and in a blissful home, which awaits them 
after death, in some happy island which the Great Spirit has pro- 
vided for the good. Their spiritual ideas are indeed sublime, inspired 
as they are by the wild scenery of their native forests ; by the bright 
waters of the majestic American rivers, and rippling brooks, roaring 
cataracts, and cascades ceaselessly flowing in their courses; by the 
natural verdure which the earth presents in such luxurious abun- 
dance and such great variety beneath their feet and all around them ; 
and by the grand and diversified appearance which the sky presents 
above their heads, the shining orb of the sun dazzling their eyes while 
describing his course in the heavens during the day, and bedecked 
with the moon, displaying at times her different phases, and the stars 
and planets all pursuing their courses during the night. Almost all 
the tribes of N. and S. America have a tradition of a deluge and 
the highest mountain near each tribe is most likely to be the one on 
which the remnant of their ancestors escaped. Before the Euro- 
peans arrived in the 15th century they worshipped the reciprocal 
powers of nature symbolized principally by the sun, the active prin- 
ciple, the moon and earth the passive, also fire, fountains, serpents, 
etc. The serpent was widely revered as sacred, but instead of the 



THE MOHAMMEDANS. 37 

old world serpent it is generally the American rattlesnake we find 
sculptured on their monuments. The sacrifice of human beings to 
their deities was practiced more or less all over the continent, but 
among the Mexicans on a large scale, who sacrificed their prisoners 
of war to their war god. Prescott mentions one occasion on which 
they sacrificed 70,000 human beings, and wonders how they could 
have disposed of so many bodies and avoided a pestilence. To the 
praise of the Peruvians be it said they were but little addicted to 
human sacrifices (the attendants of the Inca had to die with him), 
their civilization being of a much better and milder type than that 
of the Mexicans. The amelioration of the condition of the abo- 
rigines, in any way, is a praiseworthy and godly work I 

THE MOHAMMEDANS. 

The religion of Mohammed, which now overspreads a wide extent of 
the fairest portions of the earth, was begun to be introduced by its 
founder in the first quarter of the seventh century of our era. It is 
now, and for many centuries has been, the prevailing religion in those 
countries once constituting the Eastern Roman Empire, and includ- 
ing the cities of Jerusalem, Constantinople, Alexandria, and Antioch. 
The conquest of the Eastern countries by the Mohammedan arms, and 
the consequent establishment of the Mohammedan religion on the ruins 
of Paganism and perverted Christianity, appears very like a divine 
judgment upon both Pagan and Christian idolatry. As has been shown 
before, and may be seen more fully hereafter, the idolatry which from 
the days of Constantine came to be practised by the Christians in those 
countries was even more absurd and abominable than that which had 
been destroyed with Paganism to give place to Christianity. And 
as people of onr language in general know but little about Mohammed 
or Mohammedanism, we think it necessary here to give a somewhat 
more detailed account of both, than we have given of any of the 
ancient religions of which we have spoken. 

Seven hundred years before the age of Mohammed the Jews were 
settled in Arabia ; and a far greater number were exiled from the 
holy land in the wars of Titus and Hadrian. The industrious exiles 
aspired to liberty and power ; they erected synagogues in the cities, 
and castles in the wilderness, and their Gentile converts were con- 
founded with the children of Israel, whom they resembled in the 
natural mark of circumcision.* The Christian missionaries were still 
more active and successful in proselytizing ; the Catholic mission- 
aries asserted the universal reign of the Church; the Marcionites, 
and Manicheans, being oppressed by the Catholics, successively 
retired beyond the limits of the Roman empire, and dispersed their 

* The Arabians practised circumcision as well as the Jews. 



38 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

fantastic opinions and apochryphal gospels ; the churches of Yemen 
and the princes of Hira and Sassan, were interested in the creed of 
the Jacobites and Nestorians. The liberty of choice was presented 
to the Arabian tribes by the variety of Christian sects ; each Arab 
was free to choose or to compose his private religion ; and the rude 
superstition of his house was mingled with the sublime theology of 
Christian saints and martyrs. A fundamental article of faith was 
inculcated by the consent of the learned strangers ; the existence of 
one supreme god, who is exalted above the powers of heaven and 
earth, but who had often revealed himself to mankind by the ministry 
of his angels and prophets, and whose wisdom and power had inter- 
rupted by seasonable miracles the order of nature. The most rational 
of the Arabs acknowledged his power, though they might neglect 
his worship ; and it seemed to be habit rather than conviction that 
still attached them to the relics of idolatry. The Jews and Chris- 
tians were called the people of the Book ; the Bible was already 
translated into the Arabic language, and the volume of the Old Tes- 
tament was accepted with accord by the hostile Arabian tribes. In 
the story of the Hebrew patriarchs the Arabs were delighted to dis- 
cover the fathers of their nation. They applauded the birth and prom- 
ises of Ishmael, revered the faith and virtues of Abraham ; traced his 
pedigree and their own to the creation of the first man, and imbibed 
with equal credulity the prodigies of the sacred text, and the dreams 
and traditions of the Jewish rabbis. 

The Christians have unskilfully calumniated Mohammed in describ- 
ing him to be of a base and plebeian origin, for by this they exalt rather 
than degrade the merit of their adversary. His descent from Ishmael 
was a national privilege or fable ; but although the first steps of the 
pedigree could not be traced, he could produce many generations of 
pure and genuine nobility. He sprang from the tribe of Koreish and 
the family of Hashem, the most illustrious of the Arabs, the Princes 
of Mecca and the hereditary guardians of the Caaba, or the temple of 
Mecca. Thus, Mohammed was of a priestly family, the sacerdotal office 
having devolved through four lineal descents to the grandfather of 
the prophet ; and the family of the Hashemites, from whence he 
sprung, was the most venerable and sacred in the eyes of their nation. 
Abdallah, the son of Abdol Motalleb, was the most beautiful and 
modest of the Arabian 3^outh ; and in the first night when he consum- 
mated his marriage with Amina (a Jewish maiden) of the noble race 
of the Zahrites, two hundred maidens are said to have expired 
through jealousy and despair. Mohammed, the only son of Abdallah 
and Amina, was born at Mecca about four years after the death of 
the Emperor Justinian, or about the year 570 A. D. In his infancy 



THE MOHAMMEDANS. 



39 



he was deprived of his father, his mother, and his grandfather ; his 
uncles were strong and numerous ; in the division of the inheritance 
the orphan's share was reduced to five camels and an .Ethiopian maid- 
servant. At home and abroad, in peace and in war, Abu Taleb, the 
most respectable of his uncles, was the guide and guardian of his 
youth ; and in his twenty-fifth year Mohammed entered into the service 
of Cadijah, a rich and noble widow of Mecca, who soon rewarded his 
fidelity with the gift of her hand and fortune. The marriage con- 
tract, in the simple style of antiquity, recites the mutual love of 
Mohammed and Cadijah ; describes him as the most accomplished of 
the Koreish, and stipulates a dowry of twelve ounces of gold, and 
twenty camels, which was supplied by his uncle's liberality. By this 
alliance the son of Abdallah was restored to the station of his ances- 
tors ; and the judicious matron was content with his domestic virtues, 
till, in the fortieth year of his age, he assumed the title of a prophet, 
and proclaimed the religion of the Koran. Being persecuted at Mecca 
he fled to Medina, whence he afterwards returned as a conqueror to 
Mecca ; and the date of his flight from Mecca is called the Hegira, 
whence dates the Mohammedan era. Mohammed's youth was spent in 
the bosom of the noblest race, and in the use of the purest dialect of 
Arabia, and the fluency of his speech was moderated and enhanced 
by the practice of discreet and seasonable silence. With these pow- 
ers of eloquence Mohammed was an illiterate barbarian ; he had never 
in his youth been instructed in the arts of reading and writing, though 
doubtless he saw the necessity of them and acquired these arts to 
some extent afterwards. The common ignorance that surrounded him 
exempted him from reproach, but he was reduced to a narrow circle 
of existence, and deprived of those faithful mirrors which reflect to 
our minds the minds of sages and nations. Yet the book of nature 
and of man was open to him ; in two journeys which he made in his 
youth, in company with the caravan, to the fairs of Bostra and Damas- 
cus in Syria, his eye of genius might discover some objects impercep- 
tible to his grosser companions ; some seeds of knowledge might be 
cast upon a fruitful soil ; but his ignorance of the Syriac language 
must have checked his curiosity ; and in the life and writings of Mo- 
hammed one cannot perceive that his prospect was far extended beyond 
the limits of the Arabian world. From every region of that solitary 
empire the pilgrims were annually assembled at Mecca by the calls 
of devotion and commerce ; in the free concourse of multitudes a sim- 
ple citizen in his native tongue might study the political state and 
character of the tribes, the creeds and practice of the Jews and 
Christians. Some learned strangers might possibly be obliged to 
seek the rights of hospitality ; and the enemies of Mohammed have 



40 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES , ETC. 

named the Jew, the Persian, and the Syrian monk, whom they claim 
lent their secret aid to the composition of the Koran. If it requires 
uniformity in a work to denote its being the production of a single 
artist it will be plainly discernible by any one who takes the pains to 
examine it that neither Mohammed nor any other one man was the 
author of the Koran, though it may be he compiled it into some such 
form as we have it now from his own composition and from pre- 
existing materials.* 

From his earliest youth Mohammed was accustomed to religious 
contemplations. Each year during the month Ramadan f he with- 
drew from the public and from his wife, Cadijah, into the cave of 
Hera, three miles from Mecca, where it is probable he spent his time 
in religious contemplations, in composing and arranging the Koran, 
and in devising schemes for his future conquests. The faith which, 
under the name of Islam, he preached to his family and nation was 
this : That there is only One God, and that Mohammed is 
the Apostle of God. 

Mohammed rejected the worship of idols and men, of stars and 
planets. In the Deity he confessed and adored an infinite and eternal 
being, without form or place, without issue or similitude, present 
to our most secret thoughts, existing by the necessity of his own 
nature, and deriving from himself all moral and intellectual perfec- 
tion. These sublime truths, thus announced in the language of the 
prophet, are firmly held by his followers, and defined with meta- 
physical precision by the interpreters of the Koran. The professors 
of the religion of Mohammed are universally distinguished by the 
name Unitarians ; and the danger of their becoming idolaters has been 
prevented by the interdiction of images. The doctrine of eternal 
decrees and of absolute predestination is strictly held by the Moham- 
medans ; and they too struggle with the common difficulties, how to 
reconcile the prescience and predetermination of God with the free- 
dom and responsibility of man ; how to explain the permission of evil 
under the reign of infinite power and infinite goodness. 

Mohammed liberally allowed to his predecessors, the prophets of 
the Old Testament, the same credit which he claimed for himself; 
and the chain of inspiration was thus continued from the fall oi 
Adam to the promulgation of the Koran. During that period some 
rays of prophetic light had been imparted to one hundred and twenty- 
four thousand of the elect, discriminated by their respective degrees 
of virtue and grace ; three hundred and thirteen apostles were sent 
with a special commission to recall mankind from idolatry and vice ; 



* See Koran, translated by George Sale. t The ninth month of the Mohammedan yeai. 



THE MOHAMMEDANS. 41 

one hundred and four volumes had been dictated by the holy spirit , 
and six legislators of transcendent brightness had announced to 
mankind the six successive revelations of various rites, but of one 
immutable religion. The station and authority of Adam, Noah, 
Abraham, Moses, Christ, and Mohammed rise in just gradations above 
each other; but whoever hates or rejects any one of the prophets is 
numbered with the infidels. Of the myriads of prophets Moses and 
Christ alone lived and reigned ; and the remnant of the inspired 
writings are composed in the books of the Old and New Testament. 
For the author of Christianity the Mohammedans are taught by the 
prophet to entertain a high and mysterious reverence. a Verily 
Christ Jesus, the son of Mary, is the apostle of God ; and his word, 
which he conveyed unto Mary, and a spirit proceeding from him, 
honorable in this world and in the world to come ; and one of those 
that approach near to the presence of God." The wonders of the 
genuine and apocryphal gospels are profusely attributed to him ; 
and the Church of Rome has not disdained to borrow from the Koran 
the immaculate conception of his virgin mother. Yet Jesus was a 
mere mortal, and at the day of judgment his testimony will serve to 
condemn both the Jews that reject him as a prophet, and the Chris- 
tians who adore him as the Son of God. The malice of his enemies 
aspersed his reputation and conspired against his life ; but their in- 
tention only was guilty ; a phantom or a criminal was substituted on 
the cross ; and the innocent saint was translated to the seventh 
heaven. During some hundreds of years, the gospel was the way of 
truth and salvation ; but the Christians insensibly forgot both the 
laws and the example of the founder of their faith ; and Mohammed 
was instructed by the Gnostics * to accuse the church as well as the 
synagogue of corrupting the integrity of the sacred text. Moses and 
Christ rejoiced in the assurance of a future prophet, more illustrious 
than themselves ; the evangelical promise of the Paraclete, or holy 
spirit, was prefigured in the namef and accomplished in the person 
of Mohammed, the greatest and the last of the apostles of God. The 
inspirations of the Hebrew prophets might not be incompatible with 
the exercise of their reason and memory; and the diversity of their 
genius is strongly marked in the style and composition of the pro- 
phetic books of the Bible. But Mohammed was content with a char- 
acter more humble, yet more sublime, of a simple editor. The sub- 
stance of the Koran, according to himself or his disciples, is uncreated 
and eternal, subsisting in the essence of the Deity, and inscribed 



* One of the most influential and learned of the primitive Christian sects, 
t This arises merely from a play upon words, their making the word irapaK^jroq afford the 
etymology of the name Mohammed or Mahomet. 



42 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

with a pen of light on the table of his everlasting decrees. A paper 
copy in a volume of silk and gems was brought down to the lowest 
heaven by the angel Gabriel, who, under the Jewish economy, had 
been despatched on the most important errands : and this trusty mes- 
senger successively revealed the chapters and verses to the Arabian 
prophet. Instead of a perpetual and perfect measure of the divine 
will, the fragments of the Koran were produced at the discretion of 
Mohammed ; each revelation is suited to the exigencies of his policy 
or passion ; and all contradiction is removed by the saving maxim 
that any text of scripture is abrogated or modified by any subsequent 
passage. The word of God and his apostle was diligently recorded 
by his disciples on palm leaves, and the shoulder-bones of mutton ; 
and the pages, without order or connection, were cast into a domestic 
chest in the custody of one of his wives. Two years after the death 
of Mohammed, the sacred volume was collected and published by his 
friend and successor, Abubeker. The work was revised by the 
caliph Othman, in the thirtieth year of the Hegira ; and the various 
editions of the Koran assert the same miraculous privilege of a uni- 
form and incorruptible text. In the spirit of enthusiasm or of vanity, 
the prophet rests the authority of his mission on the merits of his 
book ; boldly challenges men and angels to imitate the beauties of 
a single page ; and presumes to assert that God alone could dictate 
this incomparable performance. This argument, doubtless, is most 
powerfully addressed to a devout Arabian, whose mind is enthusi- 
astic with faith and rapture ; whose ear is delighted with the music 
of sounds; and who by his ignorance is incapable of comparing the 
productions of human genius. The harmony and copiousness of the 
Koran will not reach, in a translation, the English scholar ; he will 
peruse with impatience the endless incoherent rhapsody of fable and 
precept and declamation, which seldom excites a sentiment or an 
idea, which sometimes crawls along the dust, and is sometimes lost 
in the clouds. The divine attributes exalt the fancy of the Arabian 
prophet; but his loftiest strains must yield to the sublime simplicity 
of the book of Job, composed at an early age in the same country, 
and probably in a dialect of the same language ; and, indeed, it might 
well be asked, if the composition of the Koran exceed the faculties 
of man, to what superior intelligence should we ascribe the Iliad of 
Homer, or the discourses of Cicero. 

The sayings of Mohammed were regarded as so many lessons of 
truth; his actions as so many examples of virtue; and the public 
and private memorials were preserved by his wives and companions. 
At the end of two hundred years the Sonna, or oral law, was deter- 
mined and consecrated by the labors of Al Bochari, who discriminated 






I THE MOHAMMEDANS. 43 

7,275 genuine traditions from a mass of 800,000 reports of a more 
doubtful or a spurious character. Each day the pious collector 
prayed in the temple of Mecca and performed his ablutions with the 
holy waters of Zemzem (the holy well in the Caaba), the pages were 
successively deposited upon the pulpit and the sepulchre of the 
apostle; and the work has been approved by the four orthodox sects 
of the Sonnites. 

The mission of the ancient prophets, of Moses and Jesus, had 
been confirmed by many splendid prodigies ; and Mohammed was 
repeatedly urged by the inhabitants of Mecca and Medina to produce 
a similar evidence of his divine mission ; to call down from heaven 
the angel or the volume of his revelation, to create a garden in the 
desert or to kindle a conflagration in the unbelieving city. As 
often as he is pressed by the Koreish he involves himself in the 
obscure boast of vision and prophecy, appeals to the internal proof 
of his doctrine, and shields himself behind the providence of God, 
who refuses those signs and wonders that would depreciate the 
merit of faith, and aggravate the guilt of infidelity. But the modest 
or angry tone of his apologies betrays his weakness and vexation ; and 
these passages of scandal go to establish the integrity of the Koran. 

The followers of Mohammed are more assured than he was himself 
of his miraculous gifts, and their confidence and credulity increase 
as they are farther removed from the time and place of his spiritual 
exploits. They believe or affirm that trees went forth to meet him ; 
that he was saluted b}^ stones, that water gushed from his fingers ; 
that he fed the hungry, cured the sick, and raised the dead ; that a 
beam groaned to him ; that a camel complained to him ; that a 
shoulder of mutton informed him of its being poisoned ; and that 
both animate and inanimate nature were equally subject to the 
apostle of God. 

His dream of a nocturnal journey is seriously described as a real 
and corporeal transaction. A mysterious animal, the Borak, convey- 
ed him from the temple of Mecca to that of Jerusalem ; with his 
companion Gabriel he successively ascended the seven heavens, and 
received and repaid the salutations of the patriarchs, the prophets, 
and the angels, in their respective mansions. Beyond the seventh 
heaven Mohammed alone was permitted to proceed; he passed the veil 
of unity, approached within two bow-shots of the throne, and felt 
a cold that pierced him to the heart when his shoulder was touched 
by the hand of God. After this familiar though important conversa- 
tion he again descended to Jerusalem, remounted the Borak, return- 
ed to Mecca, and performed in the tenth part of a night the journey 
of (according to the common opinion) perhaps thousands of years. 



44 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

According to another legend the prophet confounded in a national 
assembly the malicious charge of the Koreish. His resistless word 
split asunder the orb of the moon ; the planet, obedient, stooped 
from her station in the sky, accomplished the seven revolutions 
round the Caaba, saluted Mohammed in the Arabian tongue, and sud 
denly contracting her dimensions, entered at the collar and issued 
forth through the sleeve of his shirt. The vulgar are interested in 
these marvellous tales, but the gravest of the Mussulman doctors 
imitate the modesty of their master and indulge a latitude of faith 
or allegorical interpretation. 

In the times of idolatry the precincts of Mecca enjoyed the rights 
of sanctuary ; and in the last month of each year the city and the 
Caaba were crowded with a long train of pilgrims, who presented 
their vows and offerings in the temple. Mohammed, through prejudice, 
or policy, or fanaticism, sanctified those ancient rites of the Arabians, 
so that the same rites which are now practised by the faithful Mus- 
sulman were invented and practised in the times of superstition and 
idolatry. At an awful distance they cast away their garments ; 
seven times with hasty steps they encircled the Caaba, and kissed the 
black stone ; seven times they visited and adored the adjacent 
mountains; seven times they threw stones into the valley of Mina ; 
and the pilgrimage was accomplished, as at the present, by a sacrifice 
of sheep and camels, and the burial of their hair and nails in the 
consecrated ground. But the precepts of Mohammed himself inculcate 
a more simple and rational piety ; prayer, fasting, and alms are the 
religious duties of a Mussulman ; and he is encouraged to hope that 
prayer will carry him half way to God, fasting will bring him to the 
door of his palace, and alms will give him admittance. According 
to the tradition of the nocturnal journey the apostle in his personal 
conference with deity was commanded to impose on his disciples the 
daily obligation of fifty prayers. By the advice of Moses he applied 
for an alleviation of this intolerable burden ; the number was grad- 
ually reduced to five, without any dispensation of business, or pleas- 
ure, or time, or place. The devotion of the faithful is repeated at 
daybreak, at noon, in the afternoon, in the evening and at the first 
watch of the night ; and in the present diminution of religious fervor 
our travellers are sometimes edified by the profound humility and 
attention of the Turks and Persians. Cleanliness is the key of pray- 
er ; the frequent washing of the hands, the face and the body which 
was practised of old by the Arabs, is solemnly enjoined by the 
Koran ; and a permission is formally granted to supply with sand the 
want of water in the Arabian deserts or elsewhere. The words and 
attitudes of supplication, as it is performed either sitting, or stand- 



THE MOHAMMEDANS. 45. 

ing, or prostrate on the ground, are prescribed by custom or authority ; 
but the prayer is poured forth in short and fervent ejaculations ; the 
measure of zeal is not exhausted by a tedious liturgy ; and each 
Mussulman for his own person is invested with the character of a priest. 
Among the theists who reject the use of images it has been found 
necessary to restrain the wanderings of the mind by directing the 
eye and the thought to a Kebla, or visible point of the horizon. The 
prophet was at first inclined to gratify the Jews with the choice 
of Jerusalem ; but he soon displayed a more natural partiality, and 
five times every day the eyes of the nations at Astracan, at Delhi, 
and at Fez are devoutly turned towards the holy temple of Mecca. 
Yet every spot for the service of God is equally pure ; the Mohamme- 
dans indifferently pray in their chambers or on the street. As a 
distinction from the Jews and Christians the Friday of each week is 
set apart for the useful institution of public worship ; the people are 
assembled in the church ; and the Imam, some respectable elder, 
ascends the pulpit to begin the prayer and pronounce the sermon. 
But the Mohammedan religion is without priesthood or sacrifice ; * 
and the independent spirit of fanaticism or pure religion looks down 
with contempt on the ministers and the slaves of superstition. The 
voluntary penance of the ascetic Christians, the torment and glory 
of their lives, was odious to a prophet who censured in his compan- 
ions a rash vow of abstaining from flesh, and women, and sleep, and 
firmly declared that he would suffer no monks in his religion. Not- 
withstanding he instituted in each year a fast of thirty days, and 
strenuously recommended the observance as a discipline which puri- 
fies the soul and subdues the body, as a salutary exercise of obedience 
to the will of God and his apostle. During the month of Eamadan, 
from the rising to the setting of the sun, the Mussulman abstains 
from eating and drinking, and women, and baths and perfumes, from 
all nourishment that can restore his strength, from all pleasure that 
can gratify his senses. In the revolution of the lunar year, the 
Ramadan coincides alternately with the winter cold and the summer 
heat ; and the patient martyr, without assuaging his thirst with a 
drop of water, must await the close of a tedious and sultry day. 

The interdiction of wine, peculiar to some orders of priests and 
hermits, is converted by Mohammed alone into a positive and general 
law ; and a very considerable portion of the inhabitants of the globe 
have abjured at his command the use of that salutary though danger- 
ous liquor. These painful restraints are doubtless violated by the 



* Although sacrifice forms no part of the ordinary Mohammedan ritual yet, as mentioned 
above, Mohammed retained, and the Koran sanctions, the sacrifice of sheep and camels at Mecca, 
with which the pilgrims who assemble there achieve their ceremonial. 



4(j CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

libertine, and eluded by the hypocrite ; but the legislator by whom 
they were enacted cannot, indeed, be accused of alluring his pros- 
elytes by the indulgence of their sensual appetites. 

The charity of the Mohammedans extends to the inferior animals, 
and the Koran repeatedly inculcates, not as a merit, but as an indis- 
pensable duty, the relief of the indigent and unfortunate. 

Mohammed is perhaps the only lawgiver who has denned the pre- 
cise measure of charity ; the standard may vary with the degree and 
nature of property, as it consists either in money, in corn, or cattle, 
in fruits or merchandise. But the Mussulman does not accomplish 
the law unless he bestows a tenth of his revenue for the needy ; and 
if his conscience accuses him of fraud or extortion, the tenth, under 
the idea of restitution, is enlarged to a fifth. Such a benevolent law 
must be productive of excellent effects, since men are forbidden to 
injure or oppress those whom they are bound to assist. 

The two articles of belief, and the four practical duties of Islam, 
are guarded by rewards and punishments ; and the faith of the Mus- 
sulman is devoutly fixed upon the event of the judgment and the 
last day. The prophet has not determined the moment of that awful 
catastrophe, though he darkly announces the signs both in heaven 
and earth which will precede the universal dissolution, when life 
shall be destroyed, and the order of creation confounded in the primi- 
tive chaos. At the blast of the trumpet new worlds shall start into 
being ; angels, genii, and men shall arise from the dead ; and the 
human soul shall again be united to the body. The doctrine of the 
resurrection, as we have seen, seems to have been entertained by the 
ancient Egyptians ; and in accordance with this belief their dead 
were embalmed, and their pyramids constructed to preserve the 
ancient mansion of the soul during a period of three thousand years. 
But the attempt is evidently partial and unavailing, and it is with a 
more philosophical spirit that Mohammed relies on the omnipotence of 
the Creator, whose word can reanimate the breathless clay, and col- 
lect the innumerable atoms which no longer retain their form or 
substance. The reunion of the soul and body will be followed by 
the final judgment of mankind ; and in his representation of what 
will take place on that momentous occasion the prophet has faith- 
fully copied the magian picture of the slow and successive operations 
of an earthly tribunal. Mohammed held out the hope of salvation, and 
of a favorable sentence in the last day, to all who would believe in 
God, and accomplish good works. In the idiom of the Koran the 
belief of God is inseparable from that of Mohammed ; the good works 
are those which he has enjoined, and the two qualifications imply the 
profession of Islam, to which all nations and all sects are equally 



THE MOHAMMEDANS. 47 

invited. The spiritually blind, though excused by ignorance, and 
distinguished by virtue, will be scourged with everlasting torments ; 
and Mohammed shed tears over the tomb of his mother, for whom he 
was forbidden to pray, displaying thereby a striking contrast of 
humanity and enthusiasm. The doom of the infidels is common, the 
measure of their guilt and punishment is determined by the degree 
of evidence which they have neglected, and by the magnitude of the 
errors which they have entertained ; the lowest hell is reserved for 
the heartless hypocrites, who have assumed the mask of religion. 
After the greater part of mankind have been condemned for their 
opinions the true believers will be judged by their actions. The 
good and evil of each Mussulman will be accurately weighed in a 
real or allegorical balance ; and a singular mode of compensation will 
be allowed for the payment of injuries ; the aggressor will restore an 
equivalent of his own good actions for the benefit of the person whom 
he has wronged ; and if he should be destitute of any good moral 
property the weight of his sins will be loaded with an adequate share 
of the demerits of the sufferer. According as the shares of guilt or 
virtue shall preponderate the sentence shall be pronounced, and all 
without distinction will pass over the sharp and perilous bridge of 
the abyss ; but the innocent, treading in the footsteps of Mohammed, 
shall gloriously enter the gates of paradise, while the guilty shall fall 
into the first and mildest of the seven hells. The term of expiation 
will vary from nine hundred to seven thousand years ; but the prophet 
has judiciously promised that all his disciples, whatever may be their 
sins, shall be saved by their own faith, and his intercession, from 
eternal condemnation. It is not surprising that superstition shall 
act most powerfully on the fears of her votaries, since the human 
imagination can paint with more energy and vividness the misery than 
the bliss of a future life. With the two simple elements of darkness 
and fire a sensation of pain is created, which may be aggregated to 
an infinite degree by the idea of endless duration. But our idea of 
the continuity of pleasure operates with an opposite effect, and many 
of our present enjoyments are obtained from a relief or comparison 
of evil. It is natural enough that an Arabian prophet should expa- 
tiate with rapture on the groves, the fountains, and the rivers of 
Paradise ; but instead of inspiring the blissful inhabitants with a 
liberal taste for harmony and science, conversation and friendship, 
he idly celebrates the pearls and diamonds, the robes of silk, marble 
palaces, dishes of gold, rich wines, artificial dainties, numerous 
attendants, and the whole train of sensual and costly luxury which 
becomes insipid to the possessor even in the short period of this 
mortal life. Seventy-two Houris, or black-eyed maidens of resplend- 



48 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

ent beauty, blooming youth, virgin purity, and exquisite sensibility^ 
will be created for the use of the meanest believer ; a moment of 
pleasure will be prolonged to a thousand years, and his faculties will 
be increased a hundred-fold to render him worthy and capable of his 
felicity. Notwithstanding a vulgar prejudice the gates of heaven 
will be open to both sexes ; but Mohammed has not specified the male 
companions of the female elect, lest he should either alarm the jealousy 
of their former husbands, or disturb their felicity by the suspicion of 
an everlasting marriage. This representation of a carnal paradise 
has provoked the indignation, perhaps the envy, of the Christian 
monks ; they declaim against the impure religion of Mohammed ; but 
the modest expounders of the Mohammedan faith have recourse to the 
excuse of figures and allegories. A large party, however, adhere 
without shame to the literal interpretation of the Koran ; useless, say 
they, would be the resurrection of the body unless it were restored 
to the possession and exercise of its noblest faculties; and the union 
of intellectual and sensual enjoyments is necessary to complete the 
happiness of the double animal, the perfect man. Yet the joys of 
the Mohammedan paradise are not to be confined to the indulgence of 
luxury and appetite, and the prophet has expressly declared that all 
meaner happiness will be forgotten and despised by the saints and 
martyrs who shall be admitted to the beatitude of the divine vision. 

They who refer to vision or allegory the pictures of the future 
state, as of paradise and hell, the nocturnal journey to heaven by the 
way of the temple at Jerusalem, the revelation of the Koran in chap- 
ters and verses by Gabriel to Mohammed, &c, are doubtless the more 
correct ; but there are some representations, which may seem irrecon- 
cilable either with allegory or reality. Some of these representations 
were doubtless filled out and (enlarged from the mythologies of other 
eastern nations ; but would not the conquest of the eastern nations, 
including Jerusalem and its temple — (that temple which above all 
others in ancient times was distinguished for the worship of the one 
supreme God) — by the Mohammedan arms be a fulfilment of the pro- 
phetic vision of a nocturnal visit to Jerusalem, and through the 
temple, to the seventh heaven, by Mohammed ? 

The key to the success of Mohammed's movement, and ultimately 
to the success of the Mohammedan arms, was the doctrine of one 
infinite and invisible God which the prophet preached, a doctrine- 
which commends itself to, and is at once approved by the human 
understanding. The prophet being transported in visions, or having 
transported himself, as it were, in allegory, from Mecca, the very seat 
and centre of idol worship, to Jerusalem and its temple, where the 
one invisible God was alone wont to be worshipped, would at once 



THE MOHAMMEDANS. 49 

symbolize the character of his mission as against idolatry, and his 
being taken up to the seventh heaven would indicate the complete 
success of his mission and movement. His feeling the cold hand of 
God pressing upon him, and having to retire when within two bow- 
shots of the throne, appears to indicate that he himself would die, 
and that the cold earth would receive him before his Mohammedans 
should succeed in taking Jerusalem and the temple ; but he being 
taken up to the seventh heaven, and admitted to the presence and 
converse of Deity, would still indicate complete success for his mis- 
sion. And it is a fact that Jerusalem was taken in the reign of the 
third caliph, Omar,* the second successor of Mohammed, so that the 
latter was within two prophetic bow-shots of the throne, and Omar 
himself worshipped in the temple, though not after the manner of the 
Jews or Christians. And would not the vision of paradise and of the 
dark-eyed maidens, the pearls and diamonds, the robes of silk, marble 
palaces, rich wines, artificial dainties, numerous attendants, and the 
like, be amply fulfilled in the spoils not only of inanimate things, 
but of human beings, comprising myriads of the most beautiful and 
delicate females, which fell into the hands of the Mohammedans, Ara- 
bians and Turks, on their conquest of the nations and the great cities 
of the East, especially of the Eastern Roman Empire and Persia ? 
These conquests were continued from the rise of Mohammed, in the 
beginning of the seventh century, for a period of nearly nine hundred 
years, to the capture of Constantinople by the Turks in 1453, and 
for some time after they were pushed forward in the Roman Empire 
in Europe. And would not his idea of hell be amply realized in the 
captivity, the enslavement, the despair, and the destruction of those 
who opposed the Mohammedan arms during that long period and in 
that long series of conquests ? The history of the Mohammedan con- 
quests doubtless will tell. It seems very plain that the prophet or some 
one else connected with his movement, but most probably himself, 
had a series of visions, indicating the conquest of the Eastern Roman 
Empire, and the other eastern countries, by his followers, in which 
the main idea would be the subversion of idolatry and the establish- 
ment of the worship of the true God in its stead ; although he, or 
whoever experienced them, may not have fully understood at the 
time their import. Yet we must distinguish between these visions 
and some that seem clearly enough to have been falsely attributed to 
Mohammed. 

It is peculiar to Mohammedanism, among all religions, always to 
have enforced its tenets with the sword. The Mussulmans came 



* Mahomet died in 632; Jerusalem was taken in 637. 
4-b 



50 CREATOR AKD COSMOS ; OR, COSMOTHEOLOGTES, ETC. 

with the sword in one hand, the Koran in the other, and left no alter- 
native between the acceptance of the faith of God and His apostle, 
and submission and tribute, or extermination. Mohammedanism swept 
like a destructive wave over the eastern, and to a great extent over 
the western nations, trailing the idols in the dust and grinding them 
to powder ; yea, and where it did not destroy idolatry it rebuked it, 
• and it remains a standing rebuke to it to-day. In the Caaba, or an- 
cient temple of Mecca alone 360 idols were destroyed by Mohammed ; 
figures of men, eagles, lions, and antelopes, etc., which were conse- 
crated from time immemorial by different Arabian tribes, and those 
that were destroyed by the Mohammedans in both Pagan and Chris- 
tian temples over the wide extent of the globe where their arms have 
prevailed could, perhaps, hardly be numbered. 

After the apostle had undertaken to propagate his religion by the 
sword, he carried out his project with the greatest zeal and effect, 
though this was often attended, as seems inevitable in the case of an an- 
tagonist righting for the success of his cause, if not for his life, with 
great cruelty. The prophet is represented to say, at the outstart of 
his mission : " The sword is the key of heaven and of hell ; a drop of 
blood shed in the cause of God, a night spent in arms, is of more 
avail than two months spent in fasting and prayer ; whosoever 
falls in battle, his sins are forgiven; at the day of judgment his 
wounds shall be resplendent as vermilion, and odoriferous as musk ; 
and the loss of his limbs shall be supplied by the wings of angels and 
cherubim." Thus, the intrepid souls of the Arabs were fired with 
enthusiasm ; the picture of the invisible world was painted vividly 
upon their imagination ; and the death which they had been wont to 
despise became an object of hope and desire. Before the battle of 
Yermuk, which took place a few years after Mohammed's death, where 
they defeated the Roman army with prodigious slaughter, the exhor- 
tation of the general was brief and forcible: "Paradise is before you, 
the devil and hell fire in your rear." Also, the doctrine of fate and 
predestination, inculcated so strongly in the Koran, left the followers 
of Mohammed to advance fearlessly to battle ; for their idea was that 
there is no danger where there is no chance ; they were ordained to 
perish in their beds, or they were safe and invulnerable amid the 
darts of the enemy. 

The following is the most glaring specimen of the cruelties of 
Mohammed himself. There are said to have been seven hundred 
Jews who had joined with Koreish in resisting the prophet ; after a 
siege of twenty-five days they surrendered. On their surrender a 
venerable elder, whom they supposed an old acquaintance and 
friend, and to whom they had appealed, pronounced the sentence of 



THE MOHAMMEDANS. 51 

their death. The seven hundred were dragged in chains to the 
market-place of the city, and the prophet u beheld with an inflexible 
eye the destruction of his captive enemies." There may possibly be 
another version of this story, which would reflect more favorably 
upon the character of Mohammed ; and if this version be true, how 
do we know but that the conduct of these Jews had entitled them to 
harsh treatment at his hands, in retaliation for the injury they 
might or meant to have done his cause, although he might have been 
well satisfied with a milder proceeding towards them? If the story be 
true that these Jews were put to death with such aggravated cruelty 
as they are represented to have been, and that act had been authorized 
and justified by the laws of war, while we do not attempt to justify 
it, it will not still appear so bad as the slaughter of the four thousand 
five hundred Saxon captives by Charlemagne, whom that cruel tyrant 
had beheaded on the same spot. And if Mohammed is recognized by his 
followers as the apostle of God, Charlemagne is recognized as a Saint 
of the Roman Calendar; and this saint with a rare felicity is crowned 
with the praises of some of the historians and philosophers of an en- 
lightened age.* 

But we are to bear in mind that Mohammed in his extirpation of 
idolatry, claims to follow the example of the Israelites in their extir- 
pation of it from the land of Canaan ; and the same bloody precepts 
so repeatedly inculcated in the Koran are ascribed by the author to 
the books of Moses and even the Gospels. The mild tenor of the 
Gospels, should, however, have explained to him the text that Jesus 
did not bring peace on earth, but a sword. But the military laws of 
the Hebrews are even more rigid than those of the Arabian legis- 
lator. The Lord of hosts marched in person before the Israelites ; if 
a city resisted their summons the males without distinction were 
put to the sword ; the seven nations of Canaan were devoted to 
destruction; and neither repentance nor conversion could shield 
them from their inevitable doom that no creature within their con- 
fines should be left alive. The fair option of friendship, or sub- 
mission, or battle, was proposed to the enemies of Mohammed. If they 
professed the creed of Islam they were admitted to all the temporal 
and spiritual. benefits of his primitive disciples, and marched under 
the same banner to extend the religion which they had embraced. 
The clemency of the prophet was decided by his interest, yet he 
rarely insulted a prostrate enemy ; and he appears to promise that on 
the payment of a tribute the least guilty of his unbelieving subjects 



* Mabley, " Observations on the History of France;" Voltaire, "General History;" Rob- 
ertson, " History of Charles V. ; " Montesquieu, " Spirit of the Laws; " etc. 



52 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

might be indulged in their worship, or at least in their imperfect 
faith. The choice of Jerusalem for the first Kebla of prayer discovers 
the early propensity of Mohammed in favor of the Jews. Their rejec- 
tion of him converted his friendship into opposition and resentment, 
which he caused that unhappy people to experience to the last days 
of his life ; and in the double character of an apostle and a con- 
queror his persecution was extended to both worlds. This resent- 
ment to the Jews is, however, thought to have been partly caused 
by his serious belief that he had been poisoned at Chaibar by a 
Jewish female. 

If we inquire into the causes which operated on Mohammed and 
led him to adopt and to follow the course which he did in the 
propagation of his faith, and the extension of his empire, we shall 
find them to be mainly two. First, he felt fully impressed from his 
early life with a divine mission for the extirpation of idolatry, and 
the promulgation of the faith of one God. This sprung from the 
principle of truth within him, which is also in every human being, 
by his holy and devotional manner of life gradually ripening to per- 
fection, and which was the great cause. We cannot say that from 
his early youth he was instructed in the faith of the divine unity, for 
his mother Amina, who was a Jewess, and who would have been 
likely to have so instructed him, died while he was an infant, as did 
also his father and his grandfather. But he was in his youth of a 
pious contemplative disposition, of a mind susceptible of the im- 
pressions of truth, if perchance he could only come by them in any 
way. During the first twenty-five years of his life or before he 
entered with Cadijah, whom he afterwards married, he may have 
been to a great extent surrounded with Jewish and Christian influ- 
ences, for these two sects were abundantly represented in Mecca, his 
native city, at that time. The unity of God is an idea most con- 
genial to nature and reason ; and intercourse and conversation with 
the Jews and Christians would teach him to despise and detest the 
idolatry of Mecca. He would feel it his duty as a man and a citizen 
to rescue and save his country from the dominion of sin and error. 
The teachings, therefore, which he would receive from the Jews and 
Christians, and from the Jewish and Christian Scriptures, especially 
from the former — for the Scriptures of the Old Testament more par- 
ticularly were those which he took for the rule and guide of his 
life — would be the second cause which might be assigned for 
Mohammed taking the course which he did, and which, speaking cor- 
rectly, would be only an accidental cause ; but though accidental, 
none the less effectual ; for if Mohammed had been born and raised in 
other circumstances than those in which he was, that is, if he had 



THE MOHAMMEDANS. 53 

been born and brought up in a place where he would not be sur- 
rounded or influenced by Jews or Christians, but only by Arabian 
idolaters, although he might be genuinely good, morally, in his 
youth and live righteously during his life, yet as to his religion he 
would be likely to live and die not remarkably different from his 
idolatrous neighbors. To his ignorance and prejudice is to be 
attributed the peculiar interpretation which he gave to the Hebrew 
Scriptures. It is well known that Mohammed was not well learned ; 
it is even thought by some from certain passages that occur in the 
Koran that he could not read nor write ; but there seems to us to be 
good evidence of his being able to do both, though probably not very 
perfectly. The extent of his learning then did not permit him to com- 
prehend those Scriptures, and so, as an ignorant, illiterate man nat- 
urally would, he interpreted literally both the Old and the New 
Testament. This literal interpretation of the Old Testament satis- 
fied the prejudice of the Arabs, which they had in common with the 
Jews, of tracing back their pedigree to the first man, the Arabs 
through Ishmael, the Jews through Isaac. And not only so, but 
Mohammed gave his own peculiar interpretation to the apocryphal 
books of the Jews and Christians; and the result of all these peculiar 
and various interpretations we find in the life and religious system of 
Mohammed in the Koran. It is not at all surprising, therefore, that 
Mohammed, taking the books of Moses for his guide in the extirpation 
of idolatry and the promulgation of his faith, should take the very 
course he did and propagate it by the sword. The wonder is, if any, 
that he proceeded so gently as he did against the idolators ; but it 
is probable that his conduct was moderated by the mild and gentle 
teachings of the Christian gospels. Ignorance is the mother of all 
false systems of religion, and Mohammed, in so far as he has given a 
false meaning to the Scriptures, and has put them before the world in 
the Koran, with a mixture of Arabic and other Eastern fables, in this 
false light, is not improperly styled a false prophet ; in other respects 
he was worthy of the name of a true prophet and a true man. As 
for his system of religion, in so far as it is good, and there are many 
good points in it, it speaks for itself ; and in so far as it is not good, 
and there are some things practised in it which are unnecessary and 
wrong, it also is judged by the common sense of an enlightened man- 
kind. 

There are many things in the life of the Arabian prophet which 
are indeed worthy of example. When Mohammed might have been a 
king he despised the pomp of royalty ; the apostle submitted to the 
menial offices of the family ; he kindled the fire, swept the floor, 
milked the ewes, and mended with his own hand his shoes and his 



54 CREATOR AND COSMOS ; OR, COSMOTHEOLOGTES, ETC. 

woollen garment. Disdaining the life of a monk or the penance of a 
hermit, he observed without effort or vanity the abstemious diet of 
an Arab and a soldier. On certain occasions he feasted his com- 
panions with rustic and hospitable plent}^ but in his domestic life 
many weeks would elapse without a fire being kindled on his hearth. 
The interdiction of wine was confirmed by his example ; he used a 
sparing allowance of barley bread to satisfy his hunger; he delighted 
in the taste of milk and honey ; but his ordinary food consisted of 
dates and water. Perfumes and women were the two sensual enjoy- 
ments which he took pleasure in, and which his religion did not for- 
bid. The social life of the Mohammedans is regulated by the civil 
and religious law of the Koran ; the boundless license of polygamy is 
reduced to four legitimate wives or concubines ; but Mohammed dis- 
pensed himself from the laws which he had imposed upon his follow- 
ers, and still, while not disposed to favor polygamy in any way, if we 
remember the seven hundred wives and three hundred concubines of 
the wise Solomon, we shall be inclined to applaud the moderation of 
the Arabian prophet who espoused no more than fifteen or seventeen 
wives. 

In closing this account of the ancient religions, we may state that 
the systems of mythology of the ancient nations varied according to 
the genius of the different peoples. The experience of mankind in 
all nations* and ages demonstrates that man acknowledges and 
recognizes the existence of a Being infinitely greater every way than 
himself, and with which he is himself in some way connected. This 
knowledge has its origin in an innate sense, which is strengthened 
and developed, and brought to a fall conviction by the daily obser- 
vation and experience of life. This Infinite Being the different 
ancient nations represented in so many different ways according to 
the view which their peculiar genius or turn of character, and their 
ignorance of the constitution of nature and of the true God, caused 
them to take of Him. 

Thus the Egyptians acknowledged and worshipped Deity not only 
in personifications, but especially in the animal creation. 

The Iranians, that is, the Medes, Persians, and Bactrians, ac- 
knowledged Deity first under the abstract idea of uncreated Time, 
then under metaphysical personifications of good and evil, light and 
darkness, and fire, until they ultimately came to worship material 
fire, which they continue yet to some extent to do. 

The Indians, or Hindoos, at different periods of their history con- 
ceived of the Deity differently. They, first, according to their ex- 

* The ancient Chinese can hardly be called an exception to this statement 



CAPITULATION OF THE ANCIENT RELIGIONS. 55 

tant literature, worshipped the Invisible and Infinite Being which 
they conceived to have given birth to all visible and finite things. 
In another and succeeding age they change this simple and original 
notion of Deity into polytheism, and worship the stars, the elements, 
and all the powers of nature as divine beings that had emanated from 
one supreme being. They now recognize Brahma, himself conceived 
as a created being, who, with the assistance of the Pradshaptis, 
brought into existence all the various living creatures. They con- 
ceive also eight spirits, under whose guardianship is nature in its 
various departments or localities. Then, according to their national 
epics, they conceive of the gods in definite forms descending to the 
earth and taking part in the concerns of men, and worship their 
images set up in temples. Brahma (neuter) now appears as the 
supreme deity under the three names or characters of Brahma the 
creator, Siva the destroyer, Vishnu the preserver. Then comes an 
age when one of these three deities or characters of deity is itself 
worshipped as the Supreme God. 

Then arose Buddhism in the midst of Brahmin ism, which taught 
that the power of Buddha or perfect man was greater than that of 
Brahma, and which resulted (though it does not seem to have been 
so intended by its founder) in the worship of Buddha, a deified man, 
and a host of other deified men. And still the worship of Deity, as 
variously symbolized by differently formed idols, is practised by the 
Hindoos. 

The Babylonians and Phoenicians acknowledged the Deity in the 
heavenly bodies, which they conceived in human forms, with all the 
faculties and passions of human nature. 

The ancient Chinese acknowledged Deity especially in the moral, 
pious and dutiful life of their people ; in more recent times they 
have, to a large extent, fallen into the idolatry of Buddhism. 

The ancient Pelasgians, Greeks, and Romans acknowledged Deity 
in the powers of nature, which they conceived in the forms of hu- 
man beings, male and female, and which they honored in various ways, 
even to the extent of human sacrifices. 

The Germans and other northern nations acknowledged Deity 
especially in the sun, moon, earth and fire. 

The Hebrews acknowledged Deity as a being aside from and above 
nature, but still in some way connected with nature and themselves, 
which they indistinctly personified under the names Elohim and 
Jehovah ; and also under visible material forms as represented in the 
calf-idols at Bethel and Dan. 

The American Indians acknowledge Deity as the great spirit per- 
vading all nature, ever and everywhere present. 



56 CEEATOR AND COSMOS ; OTt, COSMOTHEOLOGTES, ETC. 

As for the mythological system of the Druids, their silence and 
secrecy concerning it, in the practice of their worship, and in leaving 
no literary records, prevent us from having any definite knowledge 
of it. 

The Mohammedans acknowledge Deity as a being infinite and 
invisible, omnipresent and omnipotent. 

Trinitarian Christians, a name which embraces the three great 
branches of Christians, Greek, Latin, and Reformed, as they all profess 
the faith of the Trinity, acknowledge and worship Deity as existing 
in some mysterious way, which they describe as three persons united 
in one Being, so that there are three and yet only one, a subject 
which cannot be fully understood by any way of explanation, for 
the subject of the Creator or the Eternal Father, which the 
subject of the Trinity involves, can never be fully understood j 
but the approximate explanation of it to our senses is that he that 
is a father must (as we think) necessarily be himself a son, and 
may, if he will, be a holy person, spirit or influence. In the case 
of the Trinity, however, the Father is not such in the sense of hav- 
ing been a son, or in the sense of having been derived, but in the 
sense of being absolute, of being the Everlasting Father. 



THE HEBREW COSMOGONY 



A TREATISE WHICH EMBRACES AN EXPOSITION OF THE FIRST FIVE CHAPTERS 

OF THE BOOK OF GENESIS OR ALL OF THAT BOOK PRECEDING 

THE ACCOUNT OF THE FLOOD. 



, 



/ 
BY 



EOBEET SHAW, M. A., 



AUTHOR OF 

"CREATOR AND COSMOS;" OF THE " ORIGIN OF THE MOSAIC DISPENSATION 
WITH REFLECTIONS UPON THE MIRACLES AND HEROES OF THE OLD TES- 
TAMENT;" OF AN "INQUIRY INTO THE ORIGIN OF CHRISTIANITY; " OF 
"PROPHECIES OF REVELATION DEVELOPED IN THE HISTORY 
OF CHRISTENDOM;" WITH APPPENDIX IN PROOF, AND A CHAP- 
TER UPON THE CYCLES OF THE ANCIENTS; OF THE 
" ORIGIN OF THE ANCIENT CIVILIZATION OF THE NILE'S 
VALLEY;" OF A "CRITIQUE OF THE HISTORY OF 
ANCIENT EGYPT ; " OF A " CRITIQUE OF THE HIS- 
TORY OF THE SCOTS OR GAELS ;" OF THE "CHAL- 
DJEAN AND HEBREW AND THE CHINESE 
AND HINDOO ORIGINS," ETC. 



BE VI S ED. 



ST. LOUIS: 
BECKTOLD & COMPANY. 

1889. 



THE HEBREW COSMOGONY. 



ACCOUNTS OF THE CREATION IN THE BOOK OF GENESIS. 



MA-wwftw-sai-H 




HE ULTIMATE analysis of the complex cosmical ex- 
istence, through the media of modern research and 
experimentation, has tended to the confirmation of 
an aged dictum of the individual human conscious- 
ness, in that it brings us to the one and simple exist- 
ence from which all must necessarily have sprung, 
and back of which research cannot go. And, thus, 
although we cannot possibly conceive the creator, 
in the infinity of his entity, nor definitely express an idea of his 
infinite essential being, we can yet conceive of him as existing 
everywhere, principally; and as containing in himself all extremes 
and means, moral as well as spiritual.* 



* In the 25th volume of the " Sacred Books of the East," edited by Max Miiller, under the 
head of the Laws of Manu, pp. 6-22, that divine sage goes on to say: — 

" This (universe) existed in a state of darkness — unperceived, destitute of distinctive marks, 
unattainable by reasoning, unknowable, wholly immersed, as it were, in deep sleep. Then the 
divine self-existent (Svayambha, himself), indiscernible (but) making all this, the great ele- 
ments and the rest discernible, appeared with irresistible (creative) power, dispelling the 
darkness. He who can be perceived with the internal organ (alone), who is subtile, indis- 
cernible and eternal, who contains all created beings and is inconceivable, shone forth of his 
own (will). He, desiring to produce beings of many kinds from his own body, first with a 
thought created the waters, and placed his seed in them," etc., etc. — " From the first cause, 
which is indiscernible, eternal and both real and unreal, was produced the male (purusha), 
(the dweller, usha, in the fortress, pur), who is famed in this world under the appellation of 
Brahman."— "Thus he, the imperishable one, by (alternately) waking and slumbering, inces- 
santly revivifies and destroys this whole movable and immovable creation."—" Mind, impelled 
by (Brahman's) desire to create, performs the work of creation by modifying itself, thence 
ether is produced; they declare that sound is the quality of the latter. But from ether modi- 
fying itself springs the pure, powerful wind, the vehicle of all perfumes; that is held to possess 
the quality of touch. Next, from wind, modifying itself, proceeds the brilliant light, which 
illuminates and dispels darkness ; that is declared to possess the quality of colour. And from 
light modifying itself (is produced) water, possessing the quality of taste; from water earth, 
which has the quality of smell ; such is the creation in the beginning." Under the Maitrayana— 
Upanishad in vol. 15, p. 318, of this collection, is the following: "The highest self is not to be 
fixed; he is unlimited, unborn, not to be reasoned about, not to be conceived. He is like the 
ether (everywhere) , and at the destruction of the universe, he alone is awake. Thus from that 
ether he wakes all this world, which exists of thought only, and by him alone is all this medi- 



(7) 



8 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES , ETC. 

And now while the ultimate analysis of the universal phe- 
nomena of existence, points to the one creator, who is necessarily 
the principal and originator of all cosmoi or orders the synthesis of 
this same phenomena, indicates a triune medial existence by which 
the creation is carried on, and without which, we conceive not 
how it could be carried on. Day and night and the seasons, as 
well as the species in the kingdoms of nature, come and go in a 
definite order, which we experience and are accustomed to; and, 
because such is our experience, we conceive not how the routine of 
the actual creation could be carried on otherwise. This triune ex- 
istence is illustrated in the media, which we have of the liquid, the 
solid and the aerial ; which correspond respectively, in the animal 
kingdom, for example, to the male parent, the female parent and 
the offspring; or to the water (father) ; the soil or matter (mater, 
mother), and the wind or air (cind, kinder, son, sun). 

These triune medial systems point to cosmoi within cosmoi, all 
originated and sustained by the one God Almighty, the maker of 
heaven and earth. For the first verse of the first chapter of Gen- 
esis, the first book of the Bible, which is as old an authority as any 
I can find upon the subject, says that, " In the beginning God 
created the heavens and the earth." This means that "in the 
beginning" God created all things. The process of the actual 
creation, which we experience is gradual. You cut the apple in 
two and you will get in its core, that is, literally in its heart, some 
seeds, which will appear to your eye as if they are there preserved 
and designed to be preserved, as in a well finished house. You 
bury one of these seeds in the earth in proper media for it, and it 
will in due time sprout out and grow up gradually into a great 
widely branching apple tree, its apples, with their seeds within, 
appearing on top and crowning its summit, as it were saying to 
you, " You have buried me in the earth, but here I am again, hav- 
ing overcome death ; for had I not died, I could not have been 
revived as you see me here. Thus I exist in my successive gener- 
ations, and will exist so long as I am placed in a media suitable for 
me." 

Thus we see the creation we experience is gradual; there is a 
gradual increase of light from the dawn until midday and then a 
gradual decrease with the declination of the sun. There is a 

tated on, and in him it is dissolved. His is that luminous form which shines in the sun and 
the manifold light in the smokeless fire, and the heat which in the stomach digests the food. 
Thus it is said: He who is in the fire and he who is in the heart a/id he who is in the sun, they 
are one and the same. He who knows this becomes one with the one." 



HEBREW COSMOGONY. 9 

gradual increase in the length of the day from the 21st of Decem- 
ber, when the sun makes the smallest arc of a circle in his journey 
round the earth, to the 21st of June when he makes the largest cir- 
cuit. On the 21st of June, you may say, there is a full grown day, 
and on the 21st of December a full grown night. And so the light 
we receive from the moon gradually increases, with its enlightened 
surface to us, from new moon phase, when it appears but a 
very slender crescent, to the time it has attained a gibbous 
phase, and then till it has attained the half moon phase; and then 
to the full, enlightened hemisphere, casting its flood of silvery 
rays down on us, and as it were rivaling the sun. And so, 
in the vegetable kingdom, there is first the seed, then the ear, after 
that the full corn in the ear ; that is to say, there is for it a begin- 
ning, a progress and a maturity. There are corresponding changes 
to extinction by decline, if so be this happen in the natural, normal 
way. 

But the creation spoken of in the first verse of the Bible as in the 
beginning is supposed and granted to have originated the whole cos- 
mical frame of the existing phenomena. God being the sole origi- 
nating cause, the secondary causes, that is to say, the media, are 
supposed to have been then constituted. As the Scriptures limit 
not the time in years, as from the present to that at which God cre- 
ated the heavens and the earth, not only geologists but theologians 
have been trying in vain to know how far back in years it is to that 
creation, which God made " in the beginning." As the center for 
absolute space is everywhere so some philosophers have thought the 
beginning of time to be at any point of time. 

With the creation of the world time, of course, began; and the- 
ology determines it more reasonable to put that beginning at one 
point than at an infinity of points, which last position would leave 
time, as reckoned back to the creation '* in the beginning," to be 
eternity; and the limit of each existence (be that an individual, a 
nation, a polity, or an institution) to constitute time and to mean 
" forever " and " everlasting." 

The fact of the omnipresence of God, which appears certain from 
the ultimate analysis of the cosmical phenomena, necessitates his 
omnipotence and omniscience. In this Second Part of Creator and 
Cosmos we may come to a better understanding of the character of 
the creator in seeing it variously displayed, in this case through 
the instrumentality of the species man, and in the cosmotheologic 
systems of his creative agency. We shall first attend to the Bibli- 



10 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

cal cosmogony or to the account of the creation, as given in the 
first four or five chapters of the book of Genesis. 

When in Gen. 1, 1, it is said that "In the beginning God cre- 
ated the heaven and the earth," I conceive that this expression may 
have a twofold meaning. Taking the expression in its literal sense 
heaven means that which is " heaved up " (heav-en), elevated above 
us and the earth means that which is below us either in a physical or 
moral point of view. Whether or not it may make anything towards 
the proper interpretation, I may say the word earth (Latin Terra, 
Heb. Erets) has in it the elements of the Gaelic dair, a house, a 
church ; as well as the Gaelic word land, also, means a house or a 
church. Applying, therefore, the first verse of the Bible to the 
church as constituted among men, we have heaven meaning the 
constituted hierarchy or ministry, including also the idea of Christ, 
the head of the church; and we have earth, meaning the church, 
considered as the laity, the people or members of the church. The 
heaven is to the earth in another sense also as the exterior is to the 
interior of the roof, dome or house. Although Christ be the head 
of the church and in heaven yet his ministries and all the members 
of his church on earth are united to him as closely as the branch is 
to the vine. Hence heaven is to earth in a physical, moral and 
spiritual sense in a reciprocal relation. The one exists for the 
other ; the one is not or is not in its normal state without the other. 
They have been created for each other, and the one without the 
the other subsists not. The word earth, as in the first verse, might 
also refer to the general institutions of civil society as now organ- 
ized or brought into existence. Gen. 1, 2: "And the earth was 
without form and void ; and darkness was upon the face of the 
deep. And the spirit of God moved. upon the face of the waters." 

In the physical sense the earth, just after its creation, especially 
in the light of the gradual creation, presented at length in the 
whole of this chapter, must have presented the appearance of vast 
disorder and desolation; and so the earth or the church, considered 
as to the material, which may compose its membership, is also in a 
rudimentary or disorderly state until a ministry or organizers exist 
in relation to it. "And darkness was upon the face of the deep 
and the spirit of God moved upon the face of the waters." The 
" deep " and the " waters," in the spiritual and moral sense, mean 
the same. In a physical sense the waters and oceans of the earth 
must, of course, have been covered with darkness before light of 
any kind was created. In a moral and spiritual sense the masses 



HEBREW COSMOGONY. 11 

of the people, the waters, the deep, are in a dark-minded state be- 
fore they are enlightened by the secular teachers or by the sacred 
ministries, so denominated. 

"And the spirit of God moved upon the face of the waters." 
In the physical sense this means a literal wind moving upon the 
face of the waters ; in the spiritual and moral sense it means the 
spirit of the ever-living God, moving in the hearts of the people, 
enlightening their understanding, and stirring them up to all good 
action. 

Ch. 1, 3: "And God said, Let there be light and there was 
light." The physical sense here is that God created light of some 
kind, whether it was of the nature of the electrical light or of 
some other kind of light. The moral and spiritual sense is that 
God caused or raised up intellectual lights, for the instruction of 
the people : and they doing the business to which he appointed 
them, the people's minds became enlightened, " there was light." 
Ch. 1, 4-5: "And God saw the light that it was good, and God 
divided the light from the darkness." 

In the physical sense God made a constitution of day and night, 
although that could not have been exactly as we understand it ; for 
the sun and moon had not yet been created. In the moral and 
spiritual sense the meaning is that there came to be by the ordering 
and disposing of God a constitution of society, in which the class 
of teachers and all the enlightened classes are symbolized by the 
Day ; and the unenlightened and dark-minded masses by the Night. 
"And the evening and the morning were the first day." Physi- 
cally speaking we know from our present cosmical constitution 
what day and night means: Morally and spiritually speaking, as 
the seasons of light and darkness make up the day of 24 hours, so 
the enlightened and the unenlightened of humanity rmtke up the 
whole of the people, which in the first day of the worlds existence 
are, in this sense, represented to have been in an organized state. 
This organization, too, would seem to have been rather of a demo- 
cratical than a monarchical character. 

Ch. 1,5: " And God said, Let there be a firmament in the midst 
of the waters and let it divide the waters from the waters." God 
commenced the second day by making the firmament.* 

* " The Hebrew term rdkid, translated firmament, is generally regarded as expressive of 
simple expansion, and is so rendered in the margin of the authorized version. (Gen. I., 1-6.) 
The root means to -expand by beating, whether by the hand, the foot, or any other instrument. 
It is especially used of beating out metals into thin plates. (Ex. XXXIX., 3; Numbers XVI., 
89.) The sense of solidity, therefore, is combined with the ideas of expansion and tenuity in 
the term. The same idea of solidity runs through all the references to the rdkid. In Ex. XXIV., 



12 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Physically speaking the Hebrew idea of the firmament was as it 
it were of a roof over head or of a floor underneath that which was 
supposed to be above that roof. As the former it kept the waters, 
which were above it from coming down altogether upon the earth ; 
as the latter it was the floor of heaven, upon which were the feet 
of God, the angels and the redeemed of earth. In a moral and 
spiritual sense it means that among the masses of the people, the 
laity, speaking in a religious and political sense, there were orders, 
designed to have different positions, which should not change place 
at random, or, as a rule, become confounded with each other. Be- 
tween these orders in the constitution of the human cosmos these 
distinctions should be kept in view. 

Ch. 1, 7-8: "And God made the firmament, and divided the 
waters which were under the firmament from the waters which were 
above the firmament; and it was so. And God called the firma- 
ment heaven, and the evening and the morning were the second 
day." 

In the physical sense the firmanent is placed, in the conception, 
between heaven and earth. In the moral and spiritual sense it 
means also that the teachers of the people, both secular and re- 
ligious, stand, analogously, in an intermediate position ; those in 
the higher or highest positions in the human cosmos being above 
them; those in the lower or the lowest positions below them. 
This explanation stands good as to the proper position of teachers, 
religious and civil, in a democracy as well as in a monarchy ; and 
favors not the idea of any religious teacher, such as a bishop, 
being also the secular sovereign of a state. Still the firmament is 
heaven and the original word in the Hebrew implies in it the idea 
of firmness, invariability; symbolizing God, the Creator and Re- 
deemer, who is eternally the same, in his characters of goodness, 
love, mercy, truth, etc. In the second day's work we have put 
forth the idea of organization. 



10, it is represented as a solid floor. So again in Ezekiel, L, 22-26, the firmament is the floor 
upon which the throne of the Most High is placed. Further, the office of the rdkid in the 
economy of the world demanded strength and substance. It was to serve as a division between 
the waters above and the waters below. (Gen., I., 7.) In keeping with this view the rdkid was 
provided with "windows," (Gen. VII., 11; Isa. XXIV., 18; Mai. III., 10,) and " doors" (Ps. 
LXXVI1I., 23,) through which the rain and the snow might descend. A secondary purpose 
which the rdkid served was to support the heavenly bodies, sun, moon and stars (Gen. I., 14,) 
in which they were fixed as nails, and from which consequently they might be said to drop off. 
(Isa. XIV., 12; XXXIV., 4; Matt. XXIV., 29.) In all these particulars we recognize the same 
view as was entertained by the Greeks, and to a certain extent by the Latins. If it be objected 
to the Mosaic account that the view embodied in the word rdkid does not harmonize with strict 
philosophical truth, the answer to such an objection is thai the writer describes things as they 
appear, rather than as they are." (Smith's Bible Dictionary, Art. " Firmament.") 



HEBREW COSMOGONY. 1$ 

Ch. 1, 9: " And God said, Let the waters under the heaven be 
gathered into one place and let the dry land appear ;and it was so." 
This 9th verse begins the third day's work of creation. This takes 
place after the making of the firmament, and the ideas concerned in 
it are the waters under the whole firmament being, in a physical 
sense, gathered together into one place, so that the dry land appears 
in place and the waters in place. In the moral and spiritual sense 
it means that all those classes of the people to whom by means of 
their intelligence the teachers classes, both sacred and secular, were 
accounted superior, should be, as far as practicable, organized into 
sacred and secular institutions of learning, in which condition they 
are symbolized by the dry land appearing above the waters; 
those of the masses of the people who would not organize and 
be instructed and enlightened in some such way being still symbol- 
ized by the dark-appearing, troubled waters. This verse is not con- 
cerned in the waters that were above the firmament; that is, the 
people, who by position, learning or otherwise, are or are ac- 
counted superior to the classes of teachers. 

Ch. 1, 10: " And God called the dry land earth; and the gather- 
ing together of the waters called he seas and God saw that it was 
good." The explanation of this is included in that I have given of 
the preceding verse. 

Ch. 1, 11: "And God said, Let the earth bring forth tender 
grass, the herb yielding seed and the fruit tree yielding fruit after 
his kind, whose seed is in itself upon the earth; and it was so." 
In the physical sense the earth is here commanded of God to bring 
forth tender grass, the herbs and fruit trees yielding after their 
kinds and in their own particular and several ways ; which so took 
place. 

In the moral and spiritual sense we perceive that there are peo- 
ples of diverse nature and character in these sacred and secular in- 
stitutions of learning, some of them^being symbolized by herbs 
which bear seed, and others by fruit trees which put forth fruit ; 
others again which put forth tender grass, bring forth the fruits 
and graces of the holy spirit, in the daily conduct of a godly life. 

Ch. 1, 12-13: "And the earth brought forth grass, and herb 
yielding seed after his kind, and the tree yielding fruit, whose seed 
was in itself after his kind, and God saw that it was good." 

Physically speaking it means that all those things came forth in 
accordance with God's command, who then contemplating his 
creations sees that they are good. Morally and physically speaking 



14 CREATOR AND COSMOS ; OR, COSMOTHEOLrOGIES , ETC. 

it symbolizes the good effects and fruits of the sacred and secular 
institutions of learning, when carried an in the proper manner and 
spirit and in the proper execution of the design for which God 
originally intended them. These creations bring to the end of the 
third day. 

Ch. 1, 14-15: " And God said, Let there be lights in the 
firmament of the heaven to divide the day from the night ; and let 
them be for signs and for seasons and for days and years. And 
let them be for lights in the firmament of the heaven to give 
light upon the earth; and it was so." 

In the physical sense, although light was created and the division 
of day and night made on the first day, yet that light, which con- 
stituted the first three days, must, in consistency with the narra- 
tive, be thought of as arising from a different source, even if not 
of a different nature from that of the sun, moon, and stars; for 
not until the fourth day were these luminaries created. The pur- 
pose of the lights now to be created was to give light upon the 
earth and to be for signs and seasons, etc. There was now pro- 
vision to be made for the seasons, such as we now experience upon 
the earth; and for the abundant material, which the complex con- 
stitution of our present cosmos affords for our science of astron- 
omy. The system of the cosmos being astromically different from 
what we experience, we know not how we could have day and night, 
the signs of the zodiac, the seasons, etc. A change made for ex- 
ample in the angle of obliquity of the ecliptic, that is to say, in the 
angle which the earth's axis makes with the perpendicular to the 
plane of its orbit; or otherwise again (which will be as easily 
understood and amount to the same thing exactly) in the angle 
which the earth's axis makes with the plane of its own orbit; I say 
a change made in either one of these angles would have the effect of 
changing the seasons correspondingly throughout the whole earth. 

In the moral and spiritual sense we have here organization indi- 
cated among the human family, the origination of a type of teachers 
higher by far than what existed before or during the preceding 
periods; and that in an established system, firm and stable; which 
were to be for signs and for seasons, for historical epochs, for time 
marks, for almanacal characters, and even for sacred, literal, and 
historical canons. These were to be most distinguished lights in 
the moral heavens, lights whose radiance should not pass away with 
their own day and generation; but should shine with an undiminisli- 
ing luster to all generations. " They that be wise shall shine as 



HEBREW COSMOGONY. 15 

the brightness of the firmament and they that turn many to right- 
eousness as the stars forever and ever." How many such wonder- 
ful and worthy teachers the world has produced, whose light shines 
from afar in time and space whose light will never be extinguished 
so long as the human race exists ! 

Ch. 1, 16-19: "And God made two great lights; the greater 
light to rule the day and the lesser light to rule the night ; he made 
the stars also. And God set them in the firmament of the heaven 
to give light upon the earth : and to rule over the day and over the 
night, and to divide the light from the darkness and God saw that 
it was good. And the evening and the morning were the fourth 
day." 

The physical sense is that God created the sun, moon and stars 
and set them in the firmament to give light upon the earth, to be by 
their movements and the varied phenomena they would present, for 
signs and for seasons and for days and for years. The moral and 
spiritual sense is as I have given it above, as well as further that 
the sun and moon may symbolize the male and female heads of or- 
ganized government ; while the stars and all the apparently lesser 
lights may symbolize the citizens or subjects of governments. And ? 
thirdly, the sun and moon might symbolize the male and female pa- 
rents or heads of families, while the stars would stand for the fami- 
lies of children ; the comets signifying the occasional knight-errant, 
or erring knight, that goes forth from the parental roof; and the 
meteors or falling stars those who fall through the use of intoxi- 
cating liquors and vices of various kinds. Some comets have, 
however, regular orbits as well as the sun, moon and planets, and, 
for what the wisest may know to the contrary, those cometic knights- 
errant, who go fourth from families, may, most or all of them, have 
special and important missions to perform. The sun and moon in 
almost all languages are of the masculine and feminine genders re- 
spectively; the exceptions to this general rule being perhaps by 
misconception or accompanied with the idea of common or neuter 
gender. All governments, all families, all organized institutions, 
political, religious or otherwise, should take the astronomical, cos- 
mical phenomena as the type of the order which should character- 
ize them individually or severally as institutions ; and in relation to 
each other as individual members of the household, of the church, 
of the state, or of the great human family. May not eclipses of the 
sun and of the moon be thought of in connection with the regularity 
and precision with which they happen in time and space, as also 



16 CREATOE AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

emblematic of the vail of sorrow, which death or misfortune occa- 
sionally throws over the face of individuals, of families, of institu- 
tions and of nations. How many thoughts, both sad and glorious, 
crowded into my mind as on the afternoon of the first day of the new 
year, 1889, I beheld the eclipse of the sun, as it appeared in the 
State of Kansas. Have we not in our life's experience the 
alternate swings of the sensation pendulum? Have we not each 
our lights and shadows ; our sorrows and our joys ? In this fourth 
day of creation the idea of organization is plainly indicated. 

Ch. 1, 20-23: "And God said: Let the waters bring forth 
abundantly the moving creature that hath life, and fowl that may 
fly above the earth in the open firmament of heaven. And God 
created great whales, and every living creature that moveth, which 
the waters brought forth abundantly after their kind, and every 
winged fowl after his kind, and God saw that it was good. And 
God blessed them, saying: Be fruitful and multiply, and fill the 
waters in the seas; and let fowl multiply in the earth. And the 
evening and the morning were the fifth day." 

The physical sense is that God, on the fifth day, created those 
species, which inhabit the waters and those which inhabit the air. 
The moral and spiritual sense appears to be that among the masses 
of the people God designs and appoints men for different pur- 
poses and positions ; some being of such an humble disposition, as 
that they would, as it were, " creep " in the dust; and some so 
spirited and high-mettled as that they are not content to creep or 
even to walk in the common ranks whether in theology or politics ;. 
but go soaring away above the heads of the masses in the open 
firmament of heaven. But while some of the aqueous creatures 
were created mere creeping things, as it were, to be devoured by 
others, some were great whales, which is suggestive of the preda- 
ceous among the multitudes of the human species. The masses of 
society present all varieties of character ; in the general ranks of 
the people, in the family, the village and the nation. In the 
political field ; in the professions ; and in all the branches of busi- 
ness, we have men of the gentlest and roughest mould, men of the 
humblest and most aspiring spirit. Even in the nominal Christian 
church for eighteen centuries, there have always existed those con- 
trary dispositions. The monks are so humble as to live in cells and 
ask their alms from door to door, as Martin Luther did, for ex- 
ample, when he was a monk; while some priests are so ambitious 
as not to be content with anything less than earthly sovereignty, 



HEBREW COSMOGONY. 17 

yea and supremacy over all the potentates and potentialities of the 
earth. 

You see, therefore, how the creatures of the fifth day's produc- 
ing may symbolize different characters in the nominal Christian 
church, more especially when that church aspires to state sover- 
eignty, and uniting itself with the world becomes estranged from 
God and antagonistic to him. Among the inhabitants of the oceans 
there are but a few whales, sharks, and large carnivora, in com- 
parison with the vast multitudes of small fry. Among the aerial 
species also there are but comparatively few eagles, or large, rav- 
enous birds, all the rest being of the smaller kinds. So among 
men, we have but few monopolists, comparatively speaking; but 
we have these in church and state. Otherwise, you perceive, it 
would not do; for if all should set out to be monopolists there 
should be none to be monopolized. If all the creatures in the 
great deep were sharks and whales, whereon would these large 
creatures live ? If all the lights in the firmament were suns and 
and moons, should we not have too much light? Yea, should we 
not have a much more than summer's heat? In the waters, there- 
fore, of mankind there are comparatively few great ones, the masses 
of the people for their accommodation absolutely requiring to be 
common folk. 

Ch. 1, 24-25: "And God said, Let the earth bring forth the 
living creature after his kind, and the creeping thing and beast of 
the earth after his kind: and it was so. And God made the beast 
of the earth after his kind, and cattle after their kind, and every- 
thing that creepeth upon the earth after his kind: and God saw 
that it was good." 

The physical sense is that God caused the earth ( considered as 
the dry land) to bring forth the living creatures, after their kinds; 
and the creeping things and beasts of the earth after their kinds; 
the cattle or domestic animals after their kind; and everything that 
creeps upon the earth after its kind. On the beginning of the sixth 
day, therefore, God created the fauna or animal species pertaining 
to the dry land of the earth; while, on the third day, he had cre- 
ated the flora, or vegetable species thereto pertaining. 

The moral and spiritual sense is that God causes in the secular 
and sacred institutions of learning certain characters to be devel- 
oped, which are symbolized by those living creatures; such as 
creeping things and beasts of the earth, that is to say, predaceous 
animals, and cattle, that is, tame and domestic animals, all pertain- 
2 



18 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

ing to the dry land, the earth; organized society in sacred and 
secular institutions of learning, in official positions and otherwise. 
God only knows what a great variety of character there exists 
latent and developed in the human family, as it exists in organized 
society, civil and religious. But God saw his creation '* that it was 
good." 

Ch. 1, 26-27: "And God said, Let us make man in our image, 
after our likeness ; and let them have dominion over the fish of the 
sea, and over the fowl of the air, and over the cattle, and over all 
the earth, and over every creeping thing that creepeth upon the 
earth. So God created man in his own image, in the image of God 
created he him; male and female created he them." 

The physical sense is that God created man in His own image, 
the modus operandi of the creation not being here given, and that 
he created man dual, that is, male and female, as reciprocal to each 
other, and necessary to the continuance of the race. 

The moral and spiritual sense is that God created mankind now 
after his own moral and spiritual likeness, or rather elevated a 
portion of mankind by means of intelligence above the level of the 
masses. See, for example, John's 1st Epistle III, 1-2: "Behold 
what manner of love the Father hath bestowed upon us that we 
should be called the sons of God: therefore, the world knoweth us 
not because it knew him not. Beloved now are we the sons of 
God ; and it doth not yet appear what we shall be ; but we know 
that when he shall appear we shall be like him ; for we shall see him 
as he is." According to this explanation God now created man or 
a portion of mankind into a higher type morally than he may have 
been before ; into a higher moral and spiritual type, more like unto 
his own perfect nature, although not up to the perfection of Christ, 
the new man, who after God, is created in all righteousness, knowl- 
edge and true holiness. 

Ch. 1, 28-31: "And God blessed them and God said unto them, 
Be fruitful and multiply and replenish the earth and subdue it, and 
have dominion over the fish of the sea, and over the fowl of the 
air, and over every living thing that moveth upon the earth. And 
God said, Behold, I have given you every herb bearing seed, which 
is upon the face of all the earth, and every tree in the which 
is the fruit of a tree, yielding seed; to you it shall be for meat. 
And to every beast of the field and to every fowl of the air, and 
to everything that creepeth upon the earth, wherein there is life, I 
have given every green herb for meat, and it was so. And God saw 



HEBREW COSMOGONY. 19 

everything that he had made, and, behold it was very good. And 
the evening and the morning were the sixth day." 

The physical sense is, as on the surface, that God having created, 

the human race gave them his blessing, with dominion over all ani- 

© © 7 

mate creation in the earth, air and seas. Then he gave them for 
food all herbs and fruits of the vegetable creation, thus apparently 

constituting for them a vegetable diet. To the beasts of the earth 

© © 

also and the fowls of the air, and all things that creep upon the earth 
wherein there is life, he gave every green herb for their food. 
Then, looking upon the whole scope of his creation and constitu- 
tion he pronounced it good; which ended the six day's work. 

In the moral and spiritual sense God addresses himself here par- 
ticularly to the heads and leaders of organized society and gives 
them to understand that he now approves of the organized rather 

than the wild disorganized state for mankind. He gives them his 

© © 

blessing in this state with the dominion over earth, air and sea, 
which their now superior intelligence gives to them. His giving 
them a diet of vegetables, and fruits, accords with what Sanchun- 
latho informs us in his Phoenician history, namely, that the most 
ancient people lived upon the fruits of the trees. To the beasts, 
cattle, creeping things and fowls God gives the green herbs for 
meat, which is what we experience ; and in the moral and spiritual 
sense this would mean that he promised to support the various 
ranks in organized society in general in a respectable way and 
manner. There might come betimes in certain geographical dis- 
tricts dearth and scarcity, arising from the failure of crops, as by 
drouths, by " hot winds," or otherwise; but, speaking generally 
and for the long run, he promises the various ranks in organized 
society the delicate and delicious fare of green herbs, which their 
superior mode of life, their order, intelligence, industry and thrift 
will enable them to possess in abundance for themselves and their 
little ones ; by the green herbs being symbolized all that is good for 

the food of man in the vegetable kingdom. Thus with the Psalmist 

© © 

they could say, " Truly, God is good to all and his tender mercies 
are over all his works." 

Genesis, Chapter II. 

Ch. II, 1-3: "Thus the heavens and the earth were finished 
and all the host of them. And on the seventh day God ended his 
work, which he had made ; and he rested on the seventh day, from 



20 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

all the work which he had made. And God blessed the seventh 
day and sanctified it, because that in it he had rested from all his 
w T ork which he had created and made." 

The physical sense is simply that God, having finished all hi& 
work of creation in six days, rested on the seventh; thereby ap- 
pointing it a day of rest for his intelligent creatures. The moral 
and spiritual sense is that in six days men were to work and to 
rest on the seventh, keeping it as a day holy unto God ; forever 
remembering that He rested from his work of creation on the 
seventh day. 

Beginning with the 4th verse of the 2d chapter of Genesis there- 
is thought to be a second account of the creation, distinct from the 
foregoing; but I am persuaded a fair analysis, synthesis, and 
mature consideration of it will show that it, as a whole, is intended 
to indicate the race descent of the people called the Hebrews to» 
have been from the stock of the Turanian-Iranian race through 
the Chaldaean. This account in general, then, has reference to 
the origin of a particular race of mankind, called variously in the 
histories, the Hebrew or Phoenician, or Edometic, i.e., Adamitic or 
Israelitish. This second account of the creation stands, indeed, to* 
the first in a like relation as the second section of the XIHth chapter 
of the Book of Revelation ; which begins with verse 11th and ends 
that chapter, does to the first section thereof, which ends with its. 
10th verse; that is, the second section does in each case set forth 
only a part of the whole represented in the first. 

Ch. II, 4-6: " These are the generations of the heavens and 
the earth, when they were created, in the day that the Lord God 
made the earth and the heavens, and every plant of the earth bef ore- 
it was in the earth, and every herb of the field before it grew; for 
the Lord God had not caused it to rain upon the earth, and there 
was not a man to till the ground. But there went up a mist from 
the earth and watered the whole face of the ground." 

The physical meaning in the fourth verse would refer to the ac- 
count of the creation recorded in the first chapter, which we have 
just got over. In the fifth verse there would be the same reference 
up to the point where it says: " for the Lord God had not caused it 
to rain upon the earth and there was not a man to till the ground." 
The physical ^ense here would be that consequent upon a protracted 
season of drouth in the geographical division of the terraqueous 
globe, here denominated the earth, the men had departed from that 
region to other quarters, where they found herbs and fruits to sub-- 



HEBREW COSMOGONY. 21 

sist upon. And then it continues: " But there went up a mist from 
the earth and watered the whole face of the ground ," which, accord- 
ing to the physical sense also, means that by the process which we 
call evaporation, whereby the earth has in all the recorded ages 
of experience beeu moistened, the water ascended into the 
atmosphere from the surfaces of lakes, rivers and seas in such 
quantity that when it came to the earth again in the nature of 
rain it watered the whole surface of the land. This caused vegeta- 
tion, animation and life to appear; and even man soon appears also 
when there is sufficiency of food for him to eat; for it says, inverse 
7th: "And the Lord God formed man out of the dust of the 
ground, and breathed into his nostrils the breath of life; and man 
became a living soul." The physical sense is that when there was 
provision made for the sustenance of man he was created. Every 
creature was designed to be fitted for and to live in its media, the 
land animals for the land, the aqueous animals for the waters; and 
the fowls for both as well as for the air. 

It is to be remarked here that the name of God, which in the 
first chapter is Elohim, i. e., Elach-im, which is the plural form of 
Elach and means Gods, is in this second chapter Jehovah (i. e., 
Yah-veh) -Elohim. Although this augmentation of the name is a 
reason given by eminent biblical critics why it should be concluded 
that this second account of the creation, as they call it, comes from 
a different source from that of the first; yet a sober consideration 
of the subject will show that this conclusion does not necessarily or 
naturally follow; but,p^ contra, when it is understood that the 
name Yah-veh is evidently the same compound word which comes 
into the form Sabbath, one of whose meanings is rest: And Yahveh 
(i. e., Shachbeth or contracted Sheath or Seth) -Elohim would 
simply point to the God who rested on the seventh day. "In the 
Egyptian mythology, connected with the Hikshas, or Israelitish race 
in Egypt, Seth is the father of Judaeus and Palestinus and the God 
of the Shemitic tribes, whose requirement it was that his people 
should rest on the seventh day."* The name Yahveh, which the 
Hebrews, by means of their vowel pointings, that are of a somewhat 
later date than primitive times, divide into three syllables, is of the 
Iranian-Turanian stock of languages. The Tan or Yach, as first com- 
ponent, is the same which appears in the Persian word Shah. The 
veh asthesecondcomponent,isthesame which appears in the Hebrew 
form Beth, meaning a house, primarily a child. Nineveh, for ex- 

* See Bunsen's Egypt's Place in Universal History. 



22 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

ample, means the house or city of Ninus: Yahveh, the house, child 
or city of the king, that is, a name of the Supreme God with that 
ancient race : in its form Seth Eawlinson concluding it to have been 
the most ancient name of God among the Chaldaeans. In the moral 
and spiritual sense this second account has largely reference to the 
church of God as planted among men. The generation of the 
heaven and the earth mentioned in verse 4th would imply this, 
which would mean the organization of the sacred and civil institu- 
tions among the people after the creation set forth in chapter 1. 
" In the day that Jehovah Elohim made the earth and the heaven," 
that is, when the church as well as civil institutions, considered as 
to their bodies of members (earth) and to their ministers or offi- 
cials (heaven) were organized. The ministers, who in their daily 
life of self-denial, love and active godliness, walk near to God, are 
symbolized here by heaven, the aerial idea being connected with 
them. 

*' And," in verse 5th, " every plant of the field before it was in 
the earth, and every herb of the field before it grew" has refer- 
ence to the members of the church as well as members of other 
organized institutions, such as civil institutions, those of learning, 
etc., among mankind. " For the Lord God had not caused it to 
rain upon the earth and there was not a man to till the ground," 
has, in this sense, reference to a period of time, when there were 
in the world referred to no organized institutions of church or State 
or of learning; no organization outside of the family. "There 
was not a man to till the ground." There was no organization, 
and therefore no head of such. If there be no republic, college or 
school there is no president or teacher thereof; if there be no or- 
ganized church there is no organized ministry. But, " a mist, 
which went up from the earth watered the whole face of the 
ground." This 6th verse probably indicates the formation of civil 
and religious institutions out of the state of things which existed 
in the patriarchal period, when each household was a school, a 
church, a college, a capital auda metropolis; and each householder 
was king and priest. In regard to the history of the race we are 
contemplating, the patriarchal period just preceded in time organ- 
ized governments. The patriarchs we are in particular speaking of 
were of what are called in history the Scythian, Sethian or Shep- 
herd race; who were the stock of the Hebrews. From those pa- 
triarchal metropoloi spoken of, some of which were tents, and 
others doubtless of no better construction than our old-fashioned 



HEBREW COSMOGONY. 23 

log cabins, went forth the organizers of civil and religious institu- 
tions; the stock of the founders of Nineveh and Thebes. 

" And the Lord God formed man out of the dust of the ground." 
God makes his best teachers out of the humblest as well as the 
most industrious and godly-living specimens of humanity. In the 
ancient Egyptian mythology, Thoth, the god of letters and science, 
is sometimes symbolized as a man with a canine head, indicating 
the humility, which characterizes the most accomplished and effi- 
cient scholarship. God makes his teachers out of material so humble 
as to be symbolized by the dust of the ground ; they come forth 
from institutions of learning, religious and civil. They attain to 
great efficiency by industry, humility and perseverance; and God 
gives the requisite grace without which all the scholarly accomplish- 
ments are ineffectual. " He breathed into his nostrils the breath 
of life." When God designs one for any position as a teacher in 
the institutions he has established among men, he gives the requis- 
ite ability for it, usually by gradual means; he breathes into him 
the spirit of life and of intelligence and he becomes a living soul 
therein; full of life, intelligence and energy for and in his work. 
Dust is an emblem of humility, which always characterizes the true 
church, as to its ministries as well as its members. The truly 
godly are always in an intelligently humble frame of mind ; they 
allow not themselves to be engrossed or occupied with the 
world's trinity, namely, the lust of the eye, the carnal lust, and the 
pride of life. In dust we find some substantiality ; but in this 
trinity there is none ; nothing but deception and fraud; it is far 
worse than nothing and vanity. Is the truly and actively godly 
man made out of dust? Yea, but in him there is the breath, the 
soul of life, more precious than all treasures, which all world's can 
afford. He may be compared to an earthen casket filled with jew- 
els of incomparable value. " Dust thou art to dust returnest was 
not spoken of the soul." 

Ch. II., 8-9: "And the Lord God planted a garden eastward in 
Eden; and there he put the man whom he had formed. And out 
of the ground made the Lord God to grow every tree that is pleas- 
ant to the sight, and good for food; the tree of life also in the 
midst of the garden, and the tree of knowledge of good and 
evil." 

The physical sense is as given. God prepared this garden for 
the abode of the man whom he had made. This garden was east- 
ward, implying light, intelligence. The sun, the symbol of intel- 



24 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

ligence rises in the east ; " in Eden " implying a happy state. And 
out of the ground in this garden God made trees of the most excel- 
lent beauty and of great productiveness, in regard to the edible 
kinds of fruit, to grow. This is what God does for men in the nat- 
ural world. But in this garden we can imagine the most beautiful 
and stately trees ; and besides these which were both ordinary and 
extraordinary there was also the tree of life in the midst of the 
garden and the tree of knowledge of good and evil: " This is that 
tree of life which gives refreshing fruits and healing leaves, besides 
that tree whence knowledge springs." There has been, it is said, 
great research by botanists all over the world in trying to discover 
the species of those two trees and the general conclusion they hav e 
come to is, I believe, that they have become extinct. We know, how- 
ever, that in any case every tree that is not gone to decay is a living 
tree ; but it is plain the tree under our consideration was not called 
" the tree of life " simply because it was of the nature of an ordinary 
healing tree, full of the principle of life. I do not think that bota- 
nists should ever spend their time in trying to discover " the tree of 
knowledge of good and evil " or the " tree of life " in the sense of 
their being of the genus tree of the vegetable kingdom. These 
two trees exist the one for the other, neither could the one be sup- 
posed to exist withoutthe other. Among the ancient Scythians and 
other nations the tree was the symbol of knowledge. The olive 
tree as well as the vine was the symbol of literature in general. 

Ch. II., 10-14: "And a river went out of Eden to water the gar- 
den ; and from thence it was parted and came into four heads. The 
name of the first is Pison : that is it which compasseth the whole 
land of Havilah, where there is gold ; and the gold of that land is 
good; there is bedellium and the onyx stone. And the name of the 
second river is Gihon; the same is it that compasseth the whole 
land of Ethiopia. And the name of the third river is Hiddekel ; 
that is it which goeth toward the east of Assyria. And the fourth 
river is Euphrates." The names of these rivers give the geo- 
graphical division of the earth wherein was the garden of Eden. 
The name Euphrates is at once recognized. The Gihon is an 
old name of the Araxes, which runs out of the mountains of 
Armenia, eastward into the Caspian sea. It is said to compass 
the whole land of Ethiopia, that is Cush (Chaeth) in the original. 
The Cushites or Ethiopians, which mean the same, of the Nile's 
valley, were descended from this shepherd race of which we are 
now treating. There are Asiatic Ethiopians as well as African, 



HEBREW COSMOGONY. 25 

but neither of these can be called of the Negro race. iEthiop = 
Japhaeth and this last form of the name for this same people is 
given in Greek mythology as Japetus. Contracting Japheth it 
is also as before dialectically Saeth or Seth. 

The Hiddekel is the Tigris " which goeth to the east of Assyria; " 
and the Pison is the Joruk, which compasseth the whole land of 
Havilah where there is gold. The river Pi-son (i.e., Pi — Sethan, 
the Sethan) or Yoruk (i.e., Yah-rach, i.e , Shah-rach) which means 
the same, bounds Armenia to some extent on the west, running; 
into the Euxine. " And a river went out of Eden to water the 
garden; and from thence it parted and became into four heads. " 
The four heads meaning the sources of the four rivers indicates 
with sufficient distinctness the location of the garden of Eden. 
These sources are the water sheds in the different directions indi- 
cated of the mountains of Armenia. The Euphrates and the Tigris 
ran in the southeastwardly direction; the Araxes toward the 
northeast and the Yoruk toward the northwest. The scriptural 
language of a river divided into four heads taken in connection 
with what we find the nature of the sources to be justifies this con- 
clusion. The garden of Eden was, therefore, situated betweeen 
Mount Caucasus (Caeth-Caes-us), which stretches between the 
Black and Caspian Seas on the north, and a line drawn parallel to 
the north shore of the Persian Gulf, to a moderate, but indefinite 
extent, eastward and westward. Here then is the garden of Eden, 
geographically considered, one of the ancient seats of our 'Indo- 
European race. The time whereof we are speaking in reference to 
that race is very ancient. 

Speaking of " the land of Havilah where there is gold," which 
the river Pison " encompasseth," it says, verse 12 : "And the 
gold of that land is good; there is bedellium and the onyx stone." 
In the scriptural language, as interpreted by Christian theologians, 
gold represents the divine nature or glory, especially of Christ, as 
revealed more particularly in his risen life. Precious stones repre- 
sent severally this and the other Christian virtue as conspicuous in 
this or the other section or member of Christ's church. 

Ch. II., 15-17: "And the Lord God took the man (Hebrew 
Adam), and put him into the garden to dress it and to keep it. 
And the Lord God commanded the man, saying, Of every tree of 
the garden thou mayest freely eat : But of the tree of the knowl- 
edge of good and evil thou shalt not eat of it ; for in the day that 
thou eatest thereof thou shalt surely die." In the physical sense 



26 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

this means what it says. Placed in the garden the man was al- 
lowed to eat all that was good for him, with which he should have 
been content. There are some noxious and poisonous plants, 
fruits and vegetables, which as to the outer appearance, look as 
well as those that are wholesome. Now, if a man have been given 
timely warning that a plant or fruit, with whose nature or effects 
upon the system he is yet unacquainted, is noxious, he should be at 
least thankful to the person who so informs him and prudent 
enough not to touch or use it. He certainly should be content 
with wholesome food, especially when he has this in great abund- 
ance and variety ; nor should he be offended if told that in the day 
he eats a poisonous plant " he shall surely die." You can see, 
therefore, what happened to Adam. He was placed in the midst 
of beauty and pleasantness ; in the midst of abundance of all that 
was good for his sustenance , he was told that of all the trees of 
the garden excepting one he might freely eat; but that in the day 
that he would eat of this one he should surely die. Such, then, 
were the circumstances and conditions in which Adam was placed 
after his creation. But, even in such favorable and pleasant cir- 
cumstances the Lord, who is always considerate of the wants and 
even the comforts of his creatures, notices one thing which must 
necessarily tend to the incompleteness of Adam's happiness, and 
this was that he was " alone " 

Ch. II., 18: " And the Lord God said, It is not good that the 
man should be alone; I will make him an helpmeet for him." Of 
the nature and character of this helpmeet we shall know more after 
we shall have gone a little farther. 

Ch. II., 19-20: "And out of the ground the Lord God formed 
every beast of the field, and every fowl of the air; and brought 
them unto the man (Heb. Adam) to see what he would call them; 
and whatsoever Adam called every living creature that was the 
name thereof. And Adam gave names to all cattle, and to the 
fowl of the air, and to every beast of the field; but for Adam 
there was not found an helpmeet for him." 

The physical sense here is as given. God formed out of the 
ground all beasts and fowls, all living creatures; and Adam or 
man gave them names; " and whatsoever name Adam called every 
living creature that was the name thereof." 

This must needs be so in its literal sense ; but with all this glory, 
" for Adam there was not found an helpmeet for him." 

Ch. II., 21-25: "And the Lord God caused a deep sleep to fall 



HEBREW COSMOGONY. 27 

upon Adam and he slept; and He took one of his ribs, and closed 
up the flesh instead thereof; and the rib which the Lord God had 
taken from man made he a woman and brought her unto the man, 
and Adam said, This is now bone of my bone and flesh of my 
flesh ; She shall be called woman ( Isha ) because she was taken out 
of man (Ish). Therefore shall a man leave his father and his 
mother and shall cleave unto his wife ; and they shall be one 
flesh. 

And they were both naked, the man and his wife, and they were 
not ashamed." 

In the physical sense, and taking the root meaning of the word 
rib, this passage, relating to the production of a woman out of the 
rib of a man must needs mean what it says. 

According to its derivation rib is roof ; and you can notice that 
the ribs in the human or animal body are the rafters (roof-dair) in 
the animal house ; and roof or house is, in its original meaning, 
offspring, child. From the male parent originates the offspring,, 
the female being only the medium of transmission. This, there- 
fore, is literally true that from the rib, considered in the original 
sense of offspring of a man, was " builded," as in the Hebrew, a 
woman. That a man should leave his father and his mother and 
cleave unto his wife is necessary to the continuance of the human 
race; and that he should cleave unto one wife (as we see monogamy 
here instituted) is necessary to the order, regularity and the abiding 
in love of the social cosmos. The institution of monogamic mar- 
riage is here recorded as it was afterwards recognized as proper by 
Christ's presence at the marriage at Cana of Galilee. 

"And out of the ground the Lord God formed every beast of 
the field and every fowl of the air and brought them unto the man 
to see what he would call them ; and whatsoever Adam called every 
living creature that was the name thereof." 

In the moral and spiritual sense the meaning here refers to 
the sacred and secular institutions in organized society. " Out 
of the ground," that is out of organized institutions, sacred 
and civil, "the Lord forms every beast of the field," that is, 
those in the theater or domain of the sacred and secular institu- 
tions; " and every fowl of the air," that is, those that ascend to 
greater heights of spirituality than those that remain much oc- 
cupied with wordly things and never ascend above the rudiments; 
" and brings them unto the man to see what he would call them;" 
that is, to the acknowledged heads of organized society; as embod- 



28 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

ied in established and freely working institutions, who give ap- 
pointments, names, designations, offices to the members of their 
flocks; and whatsoever they call them that is the name thereof. 
*' And Adam," that is, the heads of organized institutions, " gave 
names to all cattle, and to the fowl of the air, and to every beast 
of the field," that is, gave appointments, designations, businesses, 
to all the various characters within the theater or domain of the 
operations of their institutions. "But for Adam there was not 
found an helpmeet for him." Adam is also in this sense a 
type of Christ as head of the church as well as a type gener- 
ally of the heads of organized civil institutions. As head of the 
church, therefore, he becomes so closely united therewith as if he 
were, in a sense, one with it. The church in the New Testament 
is called the bride of Christ. The root meaning of rib for the 
wife of Adam fits in here also, namely, roof, house, in its primi- 
tive sense of family, collection, congregation, which is the proper 
meaning of our word church; not simply the building wherein 
the congregation assembles, but the assemblage itself of living 
stones which congregate therein to worship ; this is the real church. 
Therefore, " shall a man leave his father and his mother and cleave 
unto his wife, and they shall be one flesh." And Christ tells his 
disciples that "he that forsaketh not father and mother and wife 
and children and all that he hath, and followeth me is not worthy 
of me." The church of Christ is, therefore, quite as high and holy 
a type of spouse as is the natural wife, and is as closely united to 
Christ as is the natural wife to her husband. 

" And the Lord God caused a deep sleep to fall upon Adam and 
he slept; and he took one of his ribs, and closed up the flesh in- 
stead thereof." In the scriptural language sleep is the symbol of 
death. " Except a corn of wheat fall into the earth and die it cannot 
bring forth fruit; but if it die it bringeth forth much fruit." 
There must needs be death before there can be a resurrection from 
the dead. Who is it that formeth the offspring in the womb? The 
Lord God, the same who formed the woman out of the rib of man. 
And so the Lord is the prime organizer and builder up of all good 
and worthy institutions, sacred and secular. These organizations 
will take place in their time; and they will not lack instruments to 
effect them; stand in, and operate them. The world sleeps while 
God works; and he always works according to a cosmic plan. He 
is indeed the architect of architects.. " My father worketh hitherto 
and I work," says Christ to his disciples. 



HEBREW COSMOGONY. 29 

" And they were both naked, the man and his wife, and were not 
ashamed." 

The state of innocence in which the human family was 
originally created is symbolical of Christ and his church. The 
true church of Christ is a spotless spouse, holy and chaste; 
thinketh no evil but always rejoiceth in the good. And so, we 
may believe, the first Adam in his state of innocence, was a fair 
if not a perfect type of Christ, the second Adam. But from this 
state of innocence the first Adam fell, as is related in what follows: 

Genesis, Chapter III. 

Ch. III., 1-8 : " Now the serpent was more subtle than any beast of 
the field which the Lord God had made. And he said unto the 
woman, Yea, hath God said, Ye shall not eat of every tree of the 
garden? And the woman said unto the serpent, We may eat of 
the fruit of the trees of the garden : But of the fruit of the tree 
that is in the midst of the garden, God hath said, Ye shall not eat 
of it, neither shall ye touch it lest ye die. And the serpent said 
unto the woman, Ye shall not surely die: For God doth know that 
in the day ye eat thereof, theu your eyes shall be opened; and ye 
shall be as gods, knowing good and evil." 

In the physical sense the serpent converses with the woman as 
Baalam's ass, conversed with that prophet, whereof we read in the 
book of Numbers XXII., 28. There it is said that the Lord 
opened the mouth of the ass, when she spake to Baalam, and here 
may we not in like manner conclude that the Lord opened the 
mouth of the serpent so as to permit him to use his characteristic 
cunning in the temptation and ultimate seduction of the woman; 
if she should prove so faithless and disobedient, after the Lord's 
warning, as to yield to him. She had received fair warning from 
the Lord that she should not eat of the fruit of this one tree, 
which would undoubtedly have such an effect upon her as that she 
should die, in some sense at least, as a result -of eating it. 

Baalam rode on in his hardihood, in opposition to God's will, 
until the ass crushed his foot against the wall ; and even after that 
and after the ass had fallen under him and had spoken supplicate 
ingly to him he still intended to go forward in his design ; but this 
was contrary to God's will, as he saw when the Lord opened his 
eyes and he looked up and saw the angel of the Lord standing in 
the way with a drawn sword in his hand. He then knew that he 



BO CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

was going forward in opposition to the Lord's design, and saw 
plainly the cause why the ass would not go forward. And so evi- 
dently the Lord has design in all these things, nothing whereof car 
happen without his permission. 

And now the physical sense of the text is that he gave to the 
serpent the organs of speech and the general ability to converse 
with the chaste and innocent spouse of Adam; who, having been 
sufficiently warned before, should certainly not have yielded tc 
him. The* serpent began his seduction of Eve rather by way of 
inuendo than by fair speech. We perhaps may suppose it to have 
been the first time this serpent ever used human speech, and sc 
might think of excusing, not to say his bad grammar, but his badly 
constructed language. To quote literally he thus begins: "Yea, 
because God said, Ye shall not eat of every tree of the garden." 
With that much expressed he, for the present, left off; but who in 
law or in any other way could begin to make anything out of that 
language. For the language itself certainly it appears there could 
be no case made out against him in law. There is no sense in it if 
it were not in the tone of voice with which it was uttered. But 
she to whom he spoke seems at once to have caught his meaning 
and in all the simplicity of her innocent language she tells him, 
saying : * ' We may eat of the fruit of the trees of the garden ; 
But of the fruit of the tree which is in the midst of the garden, 
God hath said, Ye shall not eat of it neither shall ye touch it lest 
ye die." This is the plain, straightforward language of guileless 
innocence ; there is in it no mincing or equivocation ; it is clear and 
implies a sense of duty, of obligation on her part to keep the com- 
mand of God. But the serpent now in continuance of the conver- 
sation with her, says: "Ye shall not surely die: For God doth 
know that in the day ye eat thereof then your eyes shall be opened ; 
and ye shall be as gods, knowing good and evil." This had the 
effect desired by the serpent. The woman's danger was in dalliance 
with him or in listening at all to him. No notice whatever should 
she have taken of his inuendo. Some people nowadays — you 
have doubtless met with them — are so wise that they converse 
chiefly by inuendo; and they will "occasionally become angry when 
those whom they wish to thus converse with do not or will not 
understand them. But the fact is plain that mother Eve should 
not have dallied with the serpent, the result of which dalliance she 
might easily have foreseen, even had she not been forwarned, 
w T ould surely get her into great trouble; and, besides, entail her 
sin of disobedience upon all her race. 



HEBREW COSMOGONY. 31 

The serpent, in order to induce her to eat the forbidden fruit, 
told her that in the day she and her husband would eat of that tree 
they should become as gods, knowing good and evil. By this, of 
course, he meant that they should become as wise as the serpent. 
But who should covet to become such a god as the serpent? 
Almost all the ancient Pagan nations, including the ancient Ameri- 
cans, had the serpent in their pantheon of gods; they worshiped 
the serpent. But who would want to worship the serpent? Who 
should not covet to have the innocence of the dove rather than the 
wisdom of the serpent? Let people prefer beyond comparison, in 
their character, the innocence and harmlessness of the dove rather 
than the wisdom, with its concomitant sting, of the serpent. As 
analogous to types of human character, properly standing for such 
opposites, I may say that the serpent is to the lamb as Antichrist 
is to Christ. Beware lest any man beguile you through vain deceit, 
after the rudiments of the world and not after Christ ; who united 
in his person the utmost simplicity and goodness of character with 
all the fullness of the Godhead bodily. 

Ch. III., 6-7 : "And when the woman saw that the tree was good 
for food, and that it was pleasant to the eyes, and a tree to be de- 
sired to make one wise, she took of the fruit thereof and did eat; 
and gave also unto her husband with her and he did eat. And the 
eyes of them both were opened, and they knew that they were 
naked and they sewed fig leaves together and made themselves 
aprons." 

It appears that the woman considered a while after the speech of 
the serpent before she dared to touch the fruit ; and then the sight 
of her eyes conspired with her inward desire, all assisted by the 
serpent's speech, to touch and eat. There was a threefold reason 
now present to her mind why she should touch and eat of the fruit ; 
first, it was good for food; secondly, it looked to her eye as if it 
were really desirable; and thirdly, the eating of it, she was told, 
would make her wise. The eye without the assistance of some of 
the other senses, or of experience, is sometimes deceptive. Some 
of the poisonous fruits of the tropics are the most luscious appear- 
ing to the eye. There is nothing suggestive of evil in the appear- 
ance of belladonna, but what an effect it will produce upon the 
system, if partaken of in any considerable quantity! After reflec- 
tion upon the serpent's speech the woman, as said above, thought 
she had a threefold reason for eating of it and so proceeded. In- 
nocence and obedience to God implies self-denial and the being 



32 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES. ETC. 

content to be ignorant of many things which the world desires and 
delights to know. Has not the Savior said, that the children of 
this world are wiser in their generation than the children of light? 
Has not Adam Clark said that God Almighty, who is the creator, 
orderer and sustainerof the universe, is the simplest of all beings? 
Is it not, therefore, time for us to do away with and utterly deny 
ourselves of that such wisdom and cunning as is characteristic of the 
old serpent, the devil? Is it not better for all people to cultivate in 
themselves the innocence of the dove, the gentleness of the lamb, 
the character of the Christ, than to try to become so very wise as is 
nowadays, practiced in the world's wisdom? If the character of 
the omnipotent God, the maker and sustainer of the universe, has 
been faithfully mirrored in that of his son, the God-man, Christ 
Jesus, should we not ratner pattern after such an innocent, guileless 
character as that than pay any attention to the imitating or develop- 
ing in ourselves or in others the character of the worldly people, 
who are so accomplished in the serpent's wisdom and devices? 

But the serpent told the woman one truth which was that conse- 
quent upon eating the forbidden fruit their eyes should be opened 
and they should be as gods, knowing good and evil. " And," so it 
happened in a way, for we read in verse 7th, "the eyes of them 
both were opened, and they knew that they were naked ; and they 
sewed fig leaves together and made themselves aprons." Their 
eyes were opened, therefore, and they came to know something; 
but this something was to their shame, as discovered by their act 
of disobedience. They thereupon hastened to make coverings for 
themselves, to cover the dark stains which their sin had left. But 
now that they had come to this knowledge it was too late for them 
to repent. Can the Ethiopian change his skin or the leopard his 
spots? Could all the water in earth's oceans wash out those guilty 
stains? Caesar hesitated before crossing the Rubicon in the face of 
the Senate's prohibition ; it is said he rode to and fro all night be- 
fore he brought himself to do it. But do it he did in the morning ; 
when passing the stream he said, " The die is cast," and onward 
marched to Rome. But we all know what end he came to. Has 
not Shakespeare depicted it ? In less than five years after his passage 
of the Rubicon, after his commission of that act of disobedience to 
the Senate, he fell in the Senate house pierced with sixty wounds. 
But Caesar's act of disobedience was only against the Roman Sen- 
ate ; that of our first parents in eating the forbidden fruit was 
against God. His act created only a ripple upon the stream of 



HEBREW COSMOGONY. 33 

time, his end counteracting the effect of his example to some de- 
gree. Their act has not only disturbed but vitiated the human 
race-stream for all time, as you know has been fully set forth by 
our evangelical writers now for nearly four centuries ! 

Realizing the heinousness of their offense, when it was too late, 
our first parents extemporized for themselves some covering, in 
order, as they proposed to hide themselves ; but from God, to whom 
all things are naked and open, they could not screen themselves. 

Ch. III., 8: "And they heard the voice of the Lord God, walk- 
ing in the garden in the cool (wind) of the day; and Adam 
and his wife hid themselves from the presence of the Lord God 
amongst the trees of the garden." They were now fully conscious 
of their transgression, and like erring children, they proceeded to 
hide themselves. Nor does it appear that the serpent now showed 
himself to give them any relief in their difficulty. He had gotten 
them into trouble, but now he did not show up to help them out of 
it. They, therefore, hid themselves as best they could among the 
trees of the garden. Ch. III., 11: "And the Lord God called unto 
Adam, and said unto him, Where art thou? And he said I heard 
thy voice in the garden and I was afraid, because I was naked ; and 
I hid myself. And he said, Who told thee that thou wast naked? 
Hast thou eaten of the tree whereof I commanded thee that thou 
shouldst not eat?" 

Before Adam ate of the forbidden fruit he had no need to go a 
hiding from God; he never thus acted before he committed that 
offense ; nor did he ever before experience any fears of meeting 
with God and conversing with him as a son with a kind, indulgent 
father. But now both he and his wife, being conscious that they 
had disobeyed God's command, go and hide themselves, falsely 
supposing that they might be able to hide themselves from God. 
When they heard God's voice they became afraid and went and hid 
themselves; neither did the serpent come to their relief. If Satan 
can succeed in getting you into trouble, that is what pleases him ; 
and having injured you he will not show himself till he wants to 
injure you again. His business is to injure people. " I was 
afraid," says Adam, " because I was naked." It was by no means 
profitable for Adam to have come by so much knowledge as he 
did at such an outlay. The serpent, indeed, got the best of him 
in the transaction. "And he (God) said, Who told thee that thou 
was't naked? Hast thou eaten of the tree whereof I commanded 
thee that thou shouldst not eat ? " In his act of disobedience 
3 



34 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES , ETC. 

Adam had cast off his robe of righteousness: he was now naked as 
regards holiness ; and he extemporized a kind of garment to cover his 
guilt, the miserable garment of equivocation and apology. But this 
garment could not cover him from the piercing eye of God, who 
knoweth even the thoughts and intents of the heart, and the springs 
and motives whence all actions flow. 

" Hast thou eaten of the tree whereof I commanded thee that 
thou shouldst not eat? " Adam hesitated to tell who gave him the 
knowledge of his nakedness ; but his consciousness told him he 
was destitute of his robe of righteousness ; and pretty soon you 
will find him laying the culpability of his act upon his wife, and 
she, in her turn, laying it upon the serpent; but all this time the 
serpent was noticeably absent. Oh no, he is not now present to 
help them out of their difficulty as they stand arraigned before the 
Judge of all the earth ! 

Ch. III., 12-13 : "And the man said, The woman whom thou gav- 
est to be with me, she gave me of the tree and I did eat. And the 
Lord God said unto the woman, What is this that thou hast done? 
And the woman said, The serpent beguiled me and I did eat." 
What miserable subterfuges these ; the one casts the responsibility 
of their guilt upon the other ; and finally the whole recoils upon 
the head of the serpent, which, indeed, had a sufficient load of 
that kind to bear already. It is hardly necessary to say here that 
his deception of Eve was not the first act of the kind he had com- 
mitted. John Milton, as well as the Bible, gives us to understand 
that it was for such acts as that he had been put out of heaven. 
He may have been but recently arrived from the celestial regions 
when he undertook his task of the deception of the mother of man- 
kind. He is called "a fallen spirit," and he must have fallen 
quite a distance in order to have arrived at the depth of infamy to 
which he attained. Christ saw him like lightning fall from heaven; 
and he afterwards, by overthrowing Satan's kingdom in the world, 
completely bruised the serpent's head. To all who believe in 
Christ's atonement and live the Christ-life Satan's kingdom is 
overthrown; over such Satan has no dominion. 

Ch. III., 14-15: "And the Lord God said unto the serpent, Be- 
cause thou has done this, thou art cursed above all cattle, and above 
every beast of the field; upon thy belly shalt thou go, and dust 
shalt thou eat all the days of thy life : And I will put enmity be- 
tween thee and the woman, and between thy seed and her seed ; it 
shall bruise thy head and thou shalt bruise his heel." 



HEBREW COSMOGONY. 35 

Some theologians have been of the opinion that before he had 
performed his act of deceiving our first parent the serpent used to 
walk upright ; and that as a penalty for it he was condemned to 
move along in the wriggling way he does in the dust. However 
this may have been, I find none of the old natural historians who 
mention erect serpents; and I am satisfied that Pliny, the younger, 
who wrote extensively upon natural history, would not have failed 
to make mention of it had he known anything of the kind existing 
in his own day or seen anything in the ancient writings concerning 
it. Some serpents, they say, are innoxious animals; but neverthe- 
less almost all human beings are their enemies, so that the first 
impulse almost every one has when he sees a snake is to kill it. 
This may possibly be unjust to some of those animals, but so it is. 
And so there exists enmity between the serpent and the woman ; 
and between his seed and her seed, all along down the line of 
the ages; so that the seed of the woman are usually ready to tread 
upon the head of the serpent or to injure it in some way. The 
one who treads most effectually upon the head of the serpent is he 
who keeps his own carnal nature always in subjection to the spirit 
of Christ. 

The prophecy: " It " (that is the seed of the woman) " shall 
bruise thy head and thou shalt bruise his heel " has been fulfilled 
in the crucifixion of Christ, when the world serpent bruised his 
heel upon the cross; but he, in dying for mankind, in a way which 
set all the great things of the world at naught, effectually bruised the 
serpent's head. As Pa,ul in his Epistle to the Roman Christians, 
ch. XVL, 20, says: "And the God of peace shall tread Satan 
under your feet shortly." 

Ch., III., 16-19: "Unto the woman he said, I will greatly 
multiply thy sorrow and thy conception ; in sorrow thou shalt bring 
forth children ; and thy desire shall be to thy husband and he shall 
rule over thee. And unto Adam, he said, Because thou hast 
hearkened unto the voice of thy wife, and hast eaten of the tree 
of which I have commanded thee saying, Thou shalt not eat of it; 
cursed is the ground for thy sake; in sorrow shalt thou eat of it 
all the days of thy life ; thorns also and thistles shall it bring forth 
to thee; and thou shalt eat the herb of the field. In the sweat of 
thy face shalt thou eat bread, till thou return into the ground; for 
out of it wast thou taken; for dust thou art and unto dust shalt 
thou return." 

Every pleasure of this life appears to have its correspondent 



36 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

• 

pain. The desire of the woman was to be to her husband, but in 
sorrow she should bring forth children ; and her sorrow would be- 
gieatly multiplied in the nursing and bringing up of her children. 
In her desire for and attachment to her husband she should ex- 
perience pleasure: but afterwards she should experience sorrow, — 
a certain degree doubtless of pleasure mixed therewith, — as con- 
sequent upon that pleasure. In pain and sorrow such as married 
women experience, true and abiding religion is a great help: Faith, 
like a firmly fixed anchor, which will not shift its position until 
the hour of pain and sorrow shall have passed away, will tend 
to elevate and abstract the mind from present suffering and sup- 
ply courage and hope until the light of the returning day of 
happiness shine once more upon the soul. 

And upon Adam and his wife, consequent upon his disobedience 
in partaking of the forbidden fruit, there was pronounced a curse, 
which was to descend to their posterity. He had eaten of the fruit of 
the earth whereof he had been commanded not to eat and whereof he 
should not have eaten; which, in short, he should not have touched, 
he doubtless found a momentary pleasure in the eating of the fruit ; 
but that moment's pleasure entailed an everlasting curse upon him- 
self and his race. For this act of his a curse was entailed upon 
the earth, so that in sorrow he and his descendants should eat of 
its products forever. Before this act of disobedience the earth 
brought forth spontaneously and abundantly what was requisite 
for the sustenance of man. But after this it should require care- 
ful cultivation and constant care in order to keep the thorns and 
thistles from smothering and choking the useful crops, which were 
requisite for the subsistence of man and beast. If now he should 
be given for his food the herb of the field instead of the great 
abundance and variety he had before, it would be by the sweat of 
of his brow he should obtain even this; and this was decreed for 
him during all time ; by which is meant that he should procure 
his subsistence by labor, — for all time, I say, — during all the gen- 
erations of men which out of dust have come and unto dust shall 
return. This decree, too, that man should obtain a subsistence by 
his personal labor seems a just and righteous law. " The sleep of 
a laboring man is sweet." ." Wealth gotten by labor shall increase,, 
but he who maketh haste to become rich shall not be innocent." 
The way in which the mechanic or laboring man, who by reason of 
living far from his work is accustomed to bring with him his din- 
ner in the morning, will apply to his pail or basket at noon, by- 



HEBREW COSMOGONY. 37 

which I mean the relish with which ha will eat his dinner, is sug- 
gestive at least of good health. But the millionaire full of disease 
from continued self-indulgence or over-anxious about his monetary 
concerns may not have any appetite or taste for his food and have 
to turn away from his richly spread board without touching his 
now depraved palate with a morsel of his choice viands. Labor 
is, therefore, the way ordained by heaven by which man is to de- 
rive his subsistence: by the sweat of his brow he is to eat bread. 
Those who will not labor industriously in some honest way are not 
unlikely to be afflicted with some bodily disease, which will more 
than compensate for the labor that is due by them, to the world 
for themselves and for society. All honest men and women labor 
diligently in some way, and calculate not to lose any time by 
laziness or by dissipating or twittering of it away. Knowing that 
time is precious they utilize it all. They work while it is day, 
knowing that the night cometh w T hen no man can work. 

And, now, in the moral and spiritual sense, is not all this so in 
like manner? If the ministries or administrations of the sacred or 
secular institutions, of organized society, err, for example, by fol- 
lowing some advice wrongly conceived and arrived at, which has 
been offered by their congregations or their charges,- and which is 
evidently contrary to the law of God, and subversive of his design 
in moral government, they, of course, thus render themselves cul- 
pable before him, and have, in the dispensations of his rewards 
and punishments, as consequent upon their conduct in life person- 
ally, and their conduct of their flocks and charges, to receive and 
bear the penalty, which their conduct calls for. And, in like 
manner, the congregations or charges, considered as symbolized by 
the wife or helpmeet, if they consent to follow some strange 
advice, which is evidently contrary to the hrw and word of God, as 
well as to their own best interests, and induce their preceptors or 
administrators to follow such advice, if they do this, I say, they 
should not think it strange, when they discover, in the course of 
the dispensations of Providence, that they shall receive penalties 
adequate to their disobedience and their transgressions, penalties 
to be borne by themselves personally, and perhaps by their 
descendants. How requisite, therefore, it is that people should 
live in accordance with the will of God, and deny self always 
rather than disobey him once. 

Ch. III., 20-24: " And Adam called his wife's name Eve (Heb. 
Chaveh, i.e., living), because she was the mother of all living. 



38 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Unto Adam, also, and to his wife did the Lord God make coats of 
skins, and clothed them. And the Lord God said: Behold, the 
man is become as one of us, to know good and evil ; and now, lest 
he put forth his hand and take also of the tree of life, and eat and 
live forever: Therefore the Lord God sent him forth from the 
garden of Eden to till the ground from whence he was taken. So 
he drove out the man, and he placed at the east of the garden 
of Eden cherubim and a naming sword which turned every way, 
to keep tne way of the tree of life." 

And Adam called his wife's name Chavah, because she was the 
mother of all living ; a doctrine which Paul appears to confirm in 
Acts XVII. , 24-28, where, speaking of the origin and descent of 
the human race, he says: " God that made the world and all things 
therein, seeing that he is Lord of heaven and earth, dwelleth not in 
temples made with hands. Neither is worshiped with men's 
hands as though he needed anything, seeing he giveth to all life 
and breath and all things ; and hath made of one blood all nations 
of men for to dwell on all the face of the earth ; and hath deter- 
mined the times before appointed, and the bounds of their habita- 
tion; that they should seek the Lord, if haply they might feel after 
him and find him, though he be not far from every one of us. 
For in him we live and move and have our being ; as certain also 
of your own poets have said, For we are also his offspring." 

" And to Adam and to his wife did the Lord God make coats of 
skins and clothed them." This would symbolize the state of con- 
trition and shame in which they were placed, consequent upon their 
act of disobedience. 

"And the Lord God said, Behold the man is become as one of 
us to know good and evil ; and now lest he put forth his hand and 
take also of the tree of life and eat and live forever." 

The eating of the tree of the knowledge of good and evil could 
not have affected either one of the parties, who did partake there- 
of, had they eaten of it singly, the one without the other, if it were 
possible for this to have taken place. But, there was a reciprocity in 
the action, which constituted not only the guilt thereof but the act 
itself. " She took of the fruit, and did eat, and gave also unto her 
husband with her and he did eat." 

The eating of the fruit of the tree of life is however a single 
action, without any idea of reciprocity or duality being implied in 
it farther than what subsists between the human being and God. 
This is implied in the expressions of the apostles: " Believe in the 



HEBREW COSMOGONY. 39 

Lord Jesus Christ and thou shalt be saved.' ' " Believe in and 
be baptized into the name of Jesus Christ and thou shalt be saved 
and all thy house." And in the expressions of Christ himself: 
"I am the way, the truth, and the life." " Whosoever liveth and 
believeth in me shall never die," etc. These expressions are all 
truths and acceptable to the dullest mind when properly conceived. 
It will, of course, be said that Christ's name was not heard of in 
the days of Adam and Eve. But the reply to this is equally in 
order that the same Christ principle of eternal life existed not only 
in and for Adam and Eve, but in and for each individual of the 
human race in all its successive generations from that time to this ; 
yea and will always exist for each and every individual of the human 
race in all the generations to come. Will people, therefore, not 
believe, i.e., be-live? 

"And God (Elohim) said, Behold the man is become as one of 
us to know good and evil." This means that before his act of 
eating the forbidden fruit the man was not conscious that any 
moral distinctions, such as are now implied in the terms good and 
evil, existed. He had been before that act in a state of blissful in- 
nocence; but now both he and his wife came, to their sorrow, to 
know that evil existed in the world, and that by their own act; 
44 The man is become as one of us," the objective personal pronoun 
"us " here corresponding to the plural form Elohim in the nomina- 
tive case and subject to the verb " said." 

" But now lest he may eat of the tree of life and live forever, 
therefore, the Lord God sent him forth from the garden of Eden 
to till the ground from whence he was taken." 

Besides the physical sense here, which is as apprehensible as it is 
natural, the moral and spiritual sense is that he who was now put 
forth from Eden was not only a cultivator of the land, as we un- 
derstand that expression ; but also a cultivator in the sense of be- 
ing an educator, sacred or secular, or both combined, in which last 
case he would, perhaps, ^in the modern parlance, be called a culturer 
rather than a cultivator. The expression " to till the land "as in 
the text is susceptible of both these applications. 

"And having driven out the man God placed at the east of the 
garden of Eden cherubim, and a flaming sword which turned every 
way to keep the way of the tree of life." 

Eden was lost in Adam and won back in Christ, when on the 
cross the Savior said to the repentant thief: " This day shalt thou 
be with me in Paradise." John Milton, as you know, wrote a work 



40 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

entitled " Paradise Lost," and another corresponding work en- 
titled " Paradise Regained." The first, Adam by his self-indulg- 
ence lost Paradise ; the second, Adam by his self-denial regained 
it: The first by his disregard of God's prohibition, forfeited his in- 
heritance: The second by his obedience to God's law of self-denial 
and active godliness won it back. Through the merits and blood 
of Christ we enter not only the earthly, but the heavenly paradise: 
" By a new and living way which he hath new made for us, through 
the veil, that is to say, his flesh." Heb. X., 20. 

Our first parents having through self-indulgence, fallen by their 
own act, put themselves out of Paradise; which shut its gates 
against them ; and on the east of this garden, on that side whence 
light and intelligence should come, there took their place cherubim 
and a flaming sword, which symbolize their inability to get back 
into the state of heavenly innocence again ; or, after they had 
broken the command, to eat of the tree of life and live forever. 
Let it be remembered here, therefore, that Adam and Eve by their 
own act (and not necessarily God) put themselves out of Paradise; 
and the state into which they put themselves is represented by their 
condition being outside of 'their former blissful home, which was 
shut and guarded against them in regard to any more heavenly light 
or comfort proceeding from it to them. In their new condition, it 
is true, they had the wisdom of the serpent; but they had lost the 
innocence of the dove and the gentleness of the lamb ; neither 
could they attain to the knowledge of God, since they had already 
lost by their disobedience the spotless robe of the righteousness of 
Christ. 

Genesis, Chapter IV. 

Verses 1-2: "And Adam knew Eve, his wife; and she conceived 
and bore Cain (i.e. Got i.e. Goten i.e. Chaethan) and said, I have 
gotten a man from the Lord. And she again bore his brother 
Abel (i.e. Chaebal). And Abel was a keeper of sheep, but Cain 
was a tiller of the ground." 

The literal sense would be here that the two classes of shep- 
herds and agriculturalists arose from the same stock. But in the 
moral and spiritual sense, or in the sense of the scriptural symbol- 
ism, the shepherd and the agriculturist might refer to varieties of 
the same occupation, that, for example, of chief or prior of a sacred 
or secular institution of learning in organized society. Ch. IV., 
3—5: "And in process of time it came to pass that Cain brought of 



HEBREW COSMOGONY. 41 

the fruit of the ground an offering unto the Lord. And Abel, he 
also brought of the firstlings of his flock and of the fat thereof. 
And the Lord had respect unto Abel and to his offering. But unto 
Cain and to his offering he had not respect. And Cain was 
very wroth and his countenance fell." In the physical as well 
as in the moral and spiritual sense, it means that the first part 
of the cultivator's harvest was dedicated to the Lord, whether 
you denominate that as of members of a flock or as of pro- 
ducts of the earth of some other kind. Some have thought the 
reason Cain's offering was not accepted by the Lord was that it 
was not offered in the proper spirit: that he may have had some 
improper reserve in his mind about it; that, in short, he may not 
have offered it with a whole and undivided heart. But it ap- 
pears plain to me, when taken in connection with the account in 
Sanchuniatho's Phoenician History, of the ancient people having 
subsisted upon a diet of the fruits of the earth, that it here indi- 
cates a transition in organized society, in the matter of diet, and in 
the matter of offerings for religious purposes, from the fruit and 
vegetable to the animal kind. This change being once recognized 
and established in the customs and laws of organized society, sacred 
and civil, material for the regime of fruits and vegetables would 
be thenceforward either not required by the heads of the establish- 
ments, as in the way of tithes or contributions; or it would be less 
acceptable than the offerings of sheep and goats, as the word 
*' flock " in the original, verse 3d, means, which would be now more 
in accordance with the new custom becoming established. Cain 
was very angry by reason of his offering not having been accepted 
of the Lord ; but for its non-acceptance there was good reason upon 
either of the foregoing hypotheses. If the offering were present- 
able in accordance with the rule now becoming established, he 
should have offered it with a whole heart and ungrudgingly ; if the 
new custom were now established and well knowm as being more in 
accordance with God's will than the old one, he should have con- 
formed to it and brought an offering of such animals as, itwas pub- 
licly known, would be acceptable, 

Ch. IV., 6-8: " And the Lord said unto Cain, why art thou 
wroth? and why is thy countenance fallen? If thou doest well 
shalt though not have the excellency ? and if thou doest not well 
sin lieth at the door: And subject unto thee shall be his desire, 
And thou shalt rule over him. And Cain talked with Abel, his 
brother ; and it came to pass when they were in the field that Cain 
rose up agiinst Abel, his brother, and slew him." 



42 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

From this it plainly appears that excellency doth not necessarily 
bring to its possessor pr^-eininency in this world, for it says here, 
" If thou doest not well, sin lieth at the door: and subject unto 
thee shall be his desire, and thou shall rule over him." The 
name Cain means chief or king (the Gaelic Chaineach and German 
Konig being derivatives); it is the eastern Khan. The Cainites 
were the first governors, the first organizers and builders of cities. 
The established governors, heads of State and church, are not al- 
ways the best specimens of humanity, judged by the standard left 
us by Christ. They are often of the self-willed, unjust and cruel 
kind ; such as will have everything in their own way even if this 
have to be at the expense of the lives of their humble opponents. 
But still, in the conditions of the case, it is true that while sin lieth 
at their door, their humble opponents, who in God's sight are likely 
to be much better men than they, may be of their subjects, over, 
whom they may be bearing rule. 

In matters of or concerning religion the priests are likely to 
have as correct an understanding at least as the monarch, who is 
head of the State and church, and who has not so much time to ex- 
ercise himself in religious subjects as they. But in his position of 
head of the church he is still supposed to be the first theologian of 
the land, and may have been originally a bishop, who also exercises 
with his bishopric secular sovereignty. In any case there are mul- 
titudes of the humble subjects of the monarchy, who may be igno- 
rant and unlettered people, and still have as correct views on 
theology as he ; whose humble offerings, spiritual or otherwise, 
will be, as that of Abel, more acceptable to God; but who cannot, 
if they wish to live in the monarchy, dissent from the monarch in 
matters theological or otherwise. In such matters, where they dis- 
agree with him, they have either to oppose him openly, as Abel did 
Cain, or as Lambert did Henry VIII., and thus lose their status or 
their life ; or they have to pretend to agnosticism in the matter, as 
so many people, who, otherwise, can by no means be called igno- 
rant, find it often convenient to do nowadays; or they have openly 
to give up their will to his ; in which case their desire is subject 
to his and he rules over them. 

" And Cain talked with Abel, his brother; and it came to pass, 
when they were in the field that Cain rose up against Abel, his 
brother, and slew him." They, doubtless, were discussing some 
matter pertaining to theology ; in which when the dogmatic Cain 
could not agree with his brother, Abel ; considering, perhaps, like a 



HEBREW COSMOGONY. 43 

certain head of State and church of a later day, that none should 
dare oppose the religious views of so great a monarch and theologian 
as himself and being enraged with his opposition, he rose up and 
slew him. How very much harm dogmatism in theology has done? 
By gentleness and kindness there should be leading and guiding in 
this subject. But how if the one who wishes to lead and guide, even 
in this way and manner, have no more correct views really than 
the one he wishes to lead and guide ? Who is to decide between ? 
The established law of the land. This may be more dogmatic still, 
being the expression of the will of a few persons, who upon the 
subject on which the law is, may be the most utter dogmatists. In 
any case, then, matters and laws should be so arranged that in relig- 
ious subjects there should be no compulsion, which is totally out of 
the category of Christ's rules for bringing into and keeping in his 
fold. A dogmatic and vindictive disposition is so opposite to the 
character of Christ that it is a fair index of Antichrist and never 
should be entertained or contenanced in theological subjects. 

That the discussion between Cain and Abel, which resulted in the 
death of the latter, was upon a theological subject, is fairly implied 
in the expression, " when they were in the field Cain rose up against 
his brother and slew him." This would mean the field of some 
theological subject, the discussion of which had perhaps now refer- 
ence to whether the old regime of vegetables and fruits, as offer- 
ings to God and as food for mankind, were, theologically speaking, 
the proper one. Cain, holding himself aloft above his brother, as 
head of the state and church, and as defender of the old faith, would 
not listen for a moment to the idea of the innovation, which his 
brother had now the authority of God for introducing; and so, in 
his towering wrath, having as yet the law of the land on his side, 
he rose up against his brother and slew him. Abel was, therefore, 
the first human sacrifice to the introduction of the new regime,, 
which ultimately became the established custom ; when Cain him- 
self, with his old notions of a vegetable and fruit diet and oblation 
to God being the proper one, had to clear the way for it. There is 
nothing in the first three chapters of Genesis to indicate that the 
ancient people subsisted on any other than a vegetable and fruit 
diet, or offered any other oblation than vegetables and fruits to 
God, but here in the account of Cain and Abel in the IVth 
chapter, it seems plainly implied that a change took place from the 
one custom to the other, even Cain himself ultimately becoming 
fully reconciled to it. 



44 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Ch. IV., 9-12: " And the Lord said unto Cain, Where is Abel, 
thy brother? And he said, I know not. Am I my brother's 
keeper? And he said, What hast thou done? The voice of thy 
brother's blood (Heb. bloods) crieth unto me from the ground. 
And now art thou cursed from the earth, which hath opened her 
mouth to receive thy brother's blood from thy hand. When thou 
tillest the ground it shall not henceforth yield unto thee her 
strength, a fugitive and a vagabond shalt thou be in the earth." 

To God's question to Cain, where is thy brother? he answers, 
Am I my brother's keeper? implying, first, that he wanted to 
avoid confessing the murder ; and, secondly, supposing he had not 
committed it, implying his want of such love and care for his 
brother, as his natural relation of a brother implied he should 
have and exercise. Independently or not of the idea of the murder 
Cain's answer to God would imply that his impression was that it was 
his duty to maintain the dignity of his position before the public, to 
maintain integrally also that opinion which the public entertained 
of him personally as being a great monarch and profound theolo- 
gian, and to bring to dust all who would dare to oppose his will on 
such subjects, even the nearest to him by the ties of nature; such 
an autocrat do Cain's behavior imply him to have been. Cain, as 
head of the dual sovereignty of church and state, was set for the 
defense of the old established customs and institutions ; and the 
law of the Medes and Persians might not be changed. But it does 
come to pass and to be known that God is stronger than any auto- 
cratic Cain of earth ; this autocrat has soon to step down and out 
from his position of self-exaltation, and go as a vagabond over the 
face of the earth. 

" What hast thou done? the voice of thy brother's blood crieth 
unto me from the ground." I have taken notice of thy murder of 
thy brother ; I have seen thee in the terrible act of cruelly and un- 
justifiably depriving him of his life; and now, besides, I have con- 
tinually resounding in mine ears the mournful voices of the church 
(the ground) on account of his having been taken from their 
headship and brotherhood. " And now thou art cursed from the 
earth which hath opened her mouth to receive thy brother's blood 
from thy hand." Now thou art cursed from the church (the 
earth) whose blood shed by thee in the establishment of the new 
faith, is the sacrifice which is pleaded in mine ears. Take notice, 
therefore, henceforth that thou art excommunicated by the church 
now established by custom and statute among men ; for the time 



HEBREW COSMOGONY. 45 

had indeed fully come in the dispensations of my Providence that 
I should recognize before the world this slight change I have now 
permitted in the established customs and institutions of organized 
society. 

The institution which you supported and of which you were the 
recognized head is now supplanted by one partially like and par- 
tially unlike it ; by one which your brother died at your hands to 
introduce ; he being a type or rather a faint adumbration of my own 
everliving Son, who in the fullness of the ages shall come upon the 
earth and also die for the exponency of his principles and for the 
introduction of the age and dispensation of Him, the Son of Man. 

" When thou tillest the ground it shall not henceforth yield unto 
thee her strength ; when henceforth thou endeavorest to govern the 
church and the State in the old way thou shalt not be able to do 
it profitably either to that dual institution or to thyself: for thou 
shalt not derive the requisite fruit therefrom; nor shall such pro- 
ceeding be profitable to either the governor or the governed; a 
fugitive, therefore, and a wanderer shalt thou be upon the earth ;. 
the now established institutions acknowledging thy authority no 
more ! 

Ch. IV., 13-15: "And Cain said unto the Lord, Mine iniquity 
is greater than that it may be forgiven. Behold, thou hast driven 
me out this day from the face of the earth, and from thy face shall I 
be hid; and I shall be a fugitive and a wanderer in the earth ; and it 
shall come to pass that every one that findeth me shall slay me. 
And the Lord said unto him, Therefore, whosoever slayeth Cain 
vengeance shall be taken on him sevenfold. And the Lord set a 
mark upon Cain lest any finding him should kill him." 

We can recognize here in Cain's plea before God on his own be- 
half, on having heard his doom pronounced, the voice of deep and 
heartfelt repentance: " Mine iniquity is greater than it may be 
forgiven." He was now to be driven down and out from his old 
place of pre-eminence, and he was to be a stranger from the earth 
(the newly organized church and state institutions) and from the 
face of God he should be hid; he was to be, as it were, a fugitive 
from justice wandering about, and whosoever should find him 
might slay him as an outlaw. But the Lord, as consequent upon 
his deep repentance, condescends to guarantee the preservation of 
his life: He promises that whosoever slayeth Cain, vengeance 
shall be taken upon him sevenfold : And he even sets a mark 
upon him, lest any finding him should kill him. Truly it must be 



46 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

confessed, God is good to all, even to those who are deserving con- 
dign punishment, when they show themselves of a truly repentant 
and contrite spirit. Nor does God do things by halves in the 
way of the forgiveness of sins; and so there is reason to conclude 
that there was no reservation on the part of God in his act of the 
absolution of Cain. 

It has been thought that the mark which the Almighty put upon 
Gain pertains to the occult rather than the now known sciences ; 
but, on the other hand, may we not suppose it to have been recog- 
nizable in the effects of deep repentance and contrition of spirit 
upon Cain's general character and demeanor? A person who ex- 
hibits habitually in his character and disposition the marks of a 
broken and a contrite spirit, is not likely to be slain or even 
maltreated by the froward, as according to the ordinary experi- 
ence. Cain, acknowledging his great sin, repented heartily, and 
throwing himself upon the Lord's protection, the Lord did fully 
forgive him, and take him completely under his care. 

But however well we may hope it to have been with the repent- 
ant Cain, and however it may have been concerning it in any way v 
I may say that the name of which Cain is one form means in the 
old language a priest ; and its first letter as spelled in the Greek is 
the same with the mark spoken of in the book of Revelation, as 
well as the whole name, as spelled in the Greek, stands exactly for 
the same number as does the name in Eevelation. Thus, Chaein, 
or, spelled with each consonant expressed, Chaethan, turned into 
Greek numerals counts exactly six hundred and three score with 
half a dozen plus. 

Ch. IV., 16: "And Cain went out from the presence of the Lord 
and dwelt in the land of Nod on the east of Eden." Cain goes now 
to dwell on the east of Eden, that direction whence comes light, 
the symbol of intelligence. The name of this land is Nod, which 
means the land of Cain. As in the old language Cain or Chaethan 
means head, the old chief being both priest and king, so Nod is for 
Ned, that is, head. When you nod you simply head, that is, you 
project your head slightly with a significant look. Although a 
person would not quickly realize it at first, the root of the name Cain 
in the old language is Edh (as in the forms Edhach, Edhachan), 
which is the root of our name Edward (Edh-guard), which we 
occasionally, for brevity, call Ned. 

Cain's repentance appears to have opened for him a brighter 
day, to have brought him into a bright and promising position on 



HEBREW COSMOGONY. 47 

the east of Eden, which is Cain fully repentant or restored to a 
state of happiness by repentance and contrition. 

According to the Swedenborgians the literal translation of Gen- 
esis IV., 1, is: "And Adam knew Chavah, his wife, and she con- 
ceived and bore Cain and said: I have gotten a man, Jahveh." 
The name Cain is for gain with the initial g hard. But gain fully 
spelt is gaethan, which is our past participle gotten; the th in the 
old language being silent and not appearing as in Caein. Would 
Jahveh have been in this case the proper prenomen given to the 
child by his mother ? Then they would have called him Cain by 
reason of her using the word gotten in connection with the child's 
birth. 

Ch. IV., 17: " And Cain knew his wife; and she conceived and 
bear Enoch (Heb. Chanoch, i.e., Chaethanach) ; and he builded 
a city, and called the name of the city after the name of 
his son Enoch." Of this patriarchal race of people, of 
the shepherd kind, the Cainites are said to have been remark- 
able organizers and builders of cities. I have no doubt the 
old form Chaetham, as a personal appellation, has come into the 
English name Smith, at least for one family name; for, in the old 
language, the name Cain is said to mean a smith or worker in 
metals. 

Ch. IV., 18: «« And unto Enoch was born Irad; and Irad begat 
Mehujael; and Mehujael begat Methusael ; and Methusael begat 
Lamech." This I find to have been the line of the ancestors of the 
Hebrew race down to and including Lamech, who in the list in 
in the following chapter is made father to Noah. 

Ch. IV., 19-24: "And Lamech took unto him two wives; the 
name of the one was Adah and the name of the other Zillah. And 
Adah bore Jabal ; he was the father of such as dwell in tents, and 
such as have cattle. And his brother's name was Jubal : he was 
the father of all such as handle the harp and organ. And Zillah, 
she also bore Tubal-Cain, an instructer of every artificer in brass 
andiron; and the sister of Tubal-Cain was Naamah. And La- 
mech said unto his wives, Adah and Zillah, hear my voice, ye 
wives of Lamech, hearken unto my speech; for I have slain a 
man to my wounding, and a young man to my hurt. If Cain 
shall be avenged sevenfold, truly Lamech seventy and sevenfold." 
The patriarchs from Adam to Lamech, both inclusive, are in this 
line seven ; and these names are dwelt upon at length by me in my 
" Chaldean and Hebrew Origines," in the proper place, with refer- 
ences also to them in my " Phoenician Cosmogonies." 



48 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Ch. IV., 25-26: " And Adam knew his wife again; and she 
oore a son and called his name Seth (i.e. Shaeth) ; for God said she, 
hath appointed me another seed instead of Abel, whom Cain slew. 
And to Seth, to him also, there was born a son; and he called his 
nameEnos; then began men to call by the name of the Lord." 

This Seth, the son of Adam, the Hebrew genealogical list makes 
to have been ancestor of the Hebrew race. But my research in 
preparation for my " Chaldaean and Hebrew Origines " and " Phoe- 
nician Cosmogonies" showed with sufficient plainness this Seth, 
son of Adam, to have been identical with Cain, son of Adam ; first, 
because they are but slight variations of the same name, which are 
understood in the ancient lists for each other, and, for that matter, 
in modern lists also. The principal clan, for example, from which 
a certain present family descends in the male line is called, in the 
Gaelic, clan Chaethan; but this certain present family name is in 
the Gaelic Seth or Sethach, which is understood as the same with 
Caeth or Caethach ; and as Jack and John w?e variations of the 
same name and used for the same man so Caeth, Caethach and 
Caethan; and Seth, Sethach and Sethan are forms which might be 
entered in books for each other. Secondly, it is seen that Enos, 
the son of Seth, of the one list, is but a slight variation of Enoch, 
the son of Cain of the other, the ch guttural being often in the old 
language changed into s, which is also the reason we have Seth for 
Chaeth; and thirdly, a comparison of the two lists, after we pass 
these two names, shows the other successive names in the two lists 
to be identical, with a couple of forms repeated in the Sethite list, 
Bryant, in his mythology, gives us to understand that Josephus in 
his original copy of the Jewish Antiquities has given Cain as Cais ; 
but this is an original form of Cush as Caeth is the original for 
Cuth, the s and the th taking place of each other. 

The Greek Zeus, Latin Jupiter (Jove-pater) is the same with 
Seth or Chna, which of course corresponds to our Hebrew Cain 
and the Iranian and Egyptian Chon. The name Seth is really the 
same with Chaeth, which in the Gaelic means seed, chaff. But 
the text and margin say it means "appointed" "put" which 
shows the name Japheth, i.e., Jah-Put to be another representation 
of the form Seth, Chaeth or Cush. Genesis X., 6, however, gives 
Cush and Mizraim and Phut and Canaan, as sons of Ham, which 
my tabulation shows to be seventh in descent from Seth, eighth 
from Adam and ninth in the list including Adam. 



HEBREW COSMOGONY. 49 



Genesis, Chapter V. 

The Hebrew genealogy from Adam to Noah, including the whole 
of this chapter. 

Ch. V. " This is the book of the generations of Adam. In the day 
that God created man, in the likeness of God made he him: Male 
and female created he them, and called their name Adam, in the 
day when they were created. And Adam lived an hundred 
and thirty years and begat a son in his own likeness, after 
his image; and called his name Seth. And the days of Adam 
after he had begotten Seth were eight hundred years ; and he be- 
gat sons and daughters: And all the days that Adam lived were 
nine hundred and thirty years and he died. And Seth lived an 
hundred and five years and begat Enos : And Seth lived, after he 
begat Enos, eight hundred and seven years and begat sons and 
daughters : And all the days of Seth were nine hundred and twelve 
years : and he died. And Enos lived ninety years and begat Cainan. 
And Enos lived, after he begat Cainan, eight hundred and fifteen 
years and begat sons and daughters : And all the days of Enos 
were nine hundred and five years; and he died. And Cainan lived 
seventy years and begat Mahalaleel. And Cainan lived after he 
begat Mahalaleel, eight hundred and forty years and begat sons 
and daughters: And all the days of Cainan were nine hundred 
and ten years: And he died. And Mahalaleel lived sixty and five 
years and begat Jared: And Mahalaleel lived after he begat Jared, 
eight hundred and thirty years, and begat sons and daughters: 
And all the days of Mahalaleel were eight hundred ninety and 
five years; and he died: And Jared lived an hundred and sixty 
and two years and begat Enoch : And Jared lived after he begat 
Enoch, eight hundred years and begat sons and daughters: And all 
the days of Jared were nine hundred sixty and two years ; and 
he died. And Enoch lived sixty and five years and begat Methu- 
selah: And Enoch walked with God after he begat Methuselah 
three hundred years, and begat sons and daughters: And all the 
days of Enoch were three hundred sixty and five years : And 
Enoch walked with God and he was not for God took him. 
And Methuselah lived an hundred eighty and seven years and be- 
gat Lamech: And Methuselah lived after he begat Lamech, seven 
hundred eighty and two years and begat sons and daughters : And 
all the days of Methuselah were nine hundred sixty and nine years ; 



50 CREATOR AND COSMOS J OR, COSMOTHEOLO&IES , ETC. 

and he died. And Lamech lived an hundred eighty and two years 
and begat a son: And he called his name Noah, saying: This 
same shall comfort us concerning our work and toil of our hands, 
because of the ground which the Lord hath cursed. And Lamech 
lived after he begat Noah five hundred ninety and five years 
and begat sons and daughters: And all the days of Lamech 
were seven hundred seventy and seven years and he died. 
And Noah was five hundred years old and Noah begat Shem, 
Ham and Japhaeth." This, as is seen, connects Adam with 
Noah and the general account of the flood. It then in the book of 
Genesis gives the patriarchs from Noah to Joseph inclusive. Here- 
under I give a brief tabulation which will exhibit my idea of those 
two lists, the Cainite, so-called, as found in chapter IV, and the 
Sethi te, so-called, as found in chapter Y of Genesis. 

Yahveh — Elohim. 



Adam=Chaedham, i.e., Saedham, whence Sodom. 

Cain=Seth, i.e., Cainan, or Cain repeated, i.e., Chna, i.e. Chon. 

Enoch=Enos, i.e., Chaenoch, i.e., Enoch repeated. 

, Hirad=Iarad, i.e., Irad, i.e., Iered. 

Mehujael=Mahalaleel, i.e., Malaliel, i.e., Mahaleel=Mechiyyael. 

Methusael= Methuselah, i.e., Methuselach, i.e., Methushael. 

Lamech=Lemach, i.e., Lemech, i.e., Lamach. 



Jabal, Jubal, Tubalcain: Noah 

V 



\t — "V N 

Shem, Cham, Japhaeth. 
Reckoning thus, Noah is eighth and Joseph, the son of Jacob, is 
the 21st (3x7) or completes the third epochal week of patriarchs. 
For a discussion of this whole subject see my treatise on the Chal- 
daean and Hebrew Origines as mentioned above. In reference to 
the two lines, so-called, as given from Adam to Noah, it will be 
concluded that the line of Cain, to which there are no years at- 
tached to the names, is, doubtless, the original one: the other being 
made out of it, and the figures attached to the names having refer- 
ence to epochal periods. It will be concluded also that the two 
names Cainan and Enoch of the Sethite list are simply repetitions 
again of the names Cain and Enoch, his son,, as in the Cainite list. 



ORIGIN OF THE MOSAIC DISPENSATION OR HEBREW POLITY. 



TREATISE WHICH ALSO GTVES AN EXPOSITION OF THE 
MIRACLES AND HEROES OF THE OLD TESTAMENT. 



. BY 

EOBBET SHAW, M. A., 

AUTHOR OP 

" CREATOR AND COSMOS ; " OP AN " INQUIRY INTO THE ORIGIN OF CHRISTIANITY ;" 
OF " PROPHECIES OF REVELATION AND DANIEL DEVELOPED IN THE HISTORY 
OF CHRISTENDOM; " WITH AN APPENDIX IN PROOF AND A CHAPTER UPON 
CYCLES OF THE ANCIENTS; OF THE " ORIGIN OF THE CIVILIZATION OF 
THE NILE'S VALLEY; " OF " A CRITIQUE OF THE HISTORY OF ANCIENT 
.EGYPT ; " OF A " CRITIQUE OF THE HISTORY OF THE SCOTS OR 
GAELS ;" WITH A DISQUISITION INTO THE ORIGIN OF THE SCY- 
THIAN RACES; OF THE "HEBREW COSMOGONY;" OF THE 
"PHOENICIAN COSMONOGIES ; " OF THE "CHALDEAN 
AND HEBREW AND THE CHINESE AND HINDOO 
ORIGINES ; " OF A " SKETCH OF THE ANCIENT " 
COSMOTHEOLOGIES OF THE WORLD;" OF A 
COSMICAL "LECTURE ON THE GREAT 
PYRAMID" OF EGYPT, AS WELL AS 
LECTURES ON MANY OTHER SUB- 
JECTS, ETC, ETC. 



BE VI SE D. 



ST. LOUIS: 

BECKTOLD & COMPANY. 

1889. 



INTRODUCTION. 



(Mosaic Dispensation.) 



The subject of this treatise must needs be of profound interest, 
not only to the theologian and the religious person, but to the his- 
torian and ethnologist. The nature of the. subject leaves all this 
easy to be apprehended. The proper understanding of the history 
of the Israelitish people, as given in the books of Moses, helps to 
a proper conception of the early history of what are understood as 
the dominating races of history. This treatise, however, which 
will be of itself sufficiently clear and apprehensible to ordinary 
readers, will to the historian and ethnologist be more interesting, 
when viewed in connection with my treatise on Egypt, my Chaldsean 
and Hebrew Origines, and my other treatises arranged under the 
head of my general works. In my preparation of it I have in- 
tended it to fill its proper place in the arrangement of my cosmical 
works— under the head of Cosmotheologies, etc. — a place for 
which I had many years ago designed it, but only now have arrived 
at its accomplishment. It now, accordingly, (thanks to a wisely 
ordering Providence ! ) fills that niche for which I had designed it, 
just preceding my " Inquiry into the Origin of Christianity," and 
succeeding my "Hebrew Cosmogony " and " Sketch of the Ancient 
Cosmotheologies." It, indeed, completes my literary cosmical 
structure, which I look upon as now finished from foundation to 
dome, each stone having been, as I trust the result will show, 
wisely selected, properly handled and put into its proper place; 
each subject prudently treated, in accordance with my experience 
from long reflection and varied study of the requirements of the 
case. 

The subject of theology, which my general subject involves, is 
to the wise and good a subject of such respectful and profound 
study as it deserves; it is a subject which may in its treatment be 
very much simplified as compared with the abstruse way in which 
its dicta were set forth in creeds in the time, for example, of the 
Council of Nice. Yet, reflection upon the nature of the human 

(in) 



IV INTRODUCTION. 

mind, and its varied phases and wants, even during the ordinary 
life-time of the individual, rather indicates that the utmost sim- 
plicity of treatment is hardly what is required in the case of 
theology any more than is required the utmost abstruseness. In 
regard to the system of theology which we have and which has 
arisen to us from the Israelitish, I may remark that when a person 
in our system contemplates writing upon theology, such an one 
should determine and prepare himself to do so from the basis of 
the two Testaments, the Old and the New, as considered in their 
relation to each other, and not from the basis of either one of 
these as independent of the other. After a careful analysis and 
synthesis of each, by which discovering their literary character and 
relation to each other, the would-be author will know what is re- 
quired, but not till then. R. S. 
St. Louis, 1889. 



TABLE OF CONTENTS 



(Origin of Mosaic Dispensation.) 

Pages. 

Connection of Genesis with Exodus m 7-9 

As to who the Israelites of the Exodus were 9-17 

Birth and life of Moses till he receives his commission at 

Sinai 17-21 

Moses in Midian 21-23 

Moses at the burning bush 23-25 

Moses inability as in himself. 25-27 

Moses accepts his commission and returns to Egypt 27-29 

The Miracles of Moses 29-37 

As to the route of the Israelites in their Exodus 37-38 

The Israelites pass the Red Sea, wherein the Egyptians 

are drowned 38-39 

They go forward to Mar ah, to Elim and the Wilderness 

of Sin 39-41 

Moses draws water from the rock at Rephidim and Joshua 

discomfits Amalek 41-42 

Moses' father-in-law comes out to meet him 42-43 

The Israelites go forward to Mount Sinai 43-45 

The law given to Moses on Mount Sinai — the Ten Com- 
mandments 45-48 

They worship the golden calf at Sinai 48-53 

The Tabernacle set up at Sinai 53-54 

The book of Leviticus 54-55 

The sin of blasphemy ) -. - fi 

The Sabbatical year 5 

The year of Jubilee 56-58 

The Tabernacle 58-62 

The book of Numbers 62-64 

The Tabernacle moved forward from Mount Sinai 64-65 

The people murmer and are supplied with manna and quails 65-66 

As to the twelve spies, and the sequel to their investigation 67-69 

(v) 



VI CONTENTS. 

PAGES. 

God's sentence against the rebellious Israelites 69-71 

As to Korah, Dathan and Abiram 71-72 

Aaron's rod buds, and Miriam dies at Kadesh 72-73 

The Israelites move forward from Kadesh and Aaron dies 

on Mount Hor 73-74 

Balak, king of Moab, and Balaam, the prophet 74-80 

Israel in Moab 80-82 

The book of Deuteronomy, ^ 

Death of Moses on Mount Nebo, V 82-83 

Book of Joshua, } 

Passage of the Jordan 83-85 

The capture of Jericho and its sequel, the capture of Ai 85—87 
The stratagem of the Gibeonites and Joshua's conquest 

of the five kings of the Amorites 87-90 

Joshua's conquest of the whole country 90-91 

Joshua addresses the people and dies, as also Eleazer, the 

priest, the son of Aaron 91-92 

The book of Judges, } 

The Angel at Bochim, V 92-93 

Othniel, the son of Kenaz, ) 

Ehud and Shamgar, judges of Israel, ) q „ Q . 

Deborah, the prophetess, and Barak, the son of Ahinoam, ) 

Gideon, the son of Joash, and his exploits 95-99 

The house of Gideon: Abimelech, Tola and Jair, judges. 99-100 

Jephthah, the Gileadite, and his exploits 100-101 

Ibzan, Elon, Abdon, judges 101-102 

Samson, judge and hero, and his exploits 102-110 

First book of Samuel; judgship of Eli 110-111 

Samuel, the prophet, judge of Israel 111-1 18 

Saul reigns king over Israel 118-121 

David selected and anointed king by Samuel 121-122 

David and Goliath of Gath 122-127 

2d book of Samuel, > 10 

1st book of Kings, $ 1^7-128 

Elijah, the prophet 128-141 

Elisha, the prohet , 141-172 

Remarks on the Kingdoms of Judah and Israel, after the 

time of Solomon 172-176 



ON THE ORIGIN 



OP THE 



MOSAIC DISPENSATION 

OR POLITY, 



WITH REFLECTIONS ON THE MIRACLES, AND HEROES, ESPECIALLY 
THOSE OE THE OLD TESTAMENT. 



Connection of Genesis with Exodus. 

The Book of Genesis is largely, as its name imports, taken up 
with origins of races of men. In that book is traced back to 
Adam, the lineage of the Hebrew patriarch Jacob. 

In my treatise upon the " Chaldaean and Hebrew and the Chinese 
and Hindoo Origines " will be found this subject of the Hebrew 
Origins treated in a most lucid manner. 

The appearance of the three angels to Abraham in Gen. XVni., 
and Jacob's vision in Chapter XXVIII. of a ladder, whereon he 
sees angels ascending and descending between earth and heaven, 
are both in the nature of visions, not miracles. Nor are Jacob's 
wrestling with the angel, recorded in Gen. XXXII,, nor Joseph's 
interpretation of Pharaoh's dream in Gen. XLI., classed under the 
head of miracles. 

But when we begin the Book of Exodus, which, as its name im- 
ports, records the " going out " of the Israelites, (in this case) 
from the land of Egypt, we then meet with miracles, although 
perhaps not strictly so in the old state and church meaning of 
miracles, namely, a work out of the common course of nature, which 
is out of man's power to perform without the assistance of God. 

For when, in view of God's omnipresence, which necessarily in- 
cludes his omniscience and omnipotence, it is remembered that man 

(7) 



8 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

cannot do even the smallest and most insignificant work without 
God's assistance, it will, of course, be readily apprehended that he 
cannot do the greatest and most unexplainable work that he may 
happen to do, without God's assistance; and so, properly defined 
and limited in meaning, miracles may become easily receivable as 
among the possibilities, more especially when it is considered that 
they are always wrought by God through man's instrumentality or 
otherwise. 

We know that God accomplishes his purposes oftentimes by 
means which in the eyes of the philosophers of the world might ap- 
pear not only humble but foolish : Still he accomplishes them ; nor 
does his word return to him void, but it effects that which he 
pleases, and prospers in the thing whereto he sends it. 

It is seen, therefore, that God, the omnipotent and omniscient, 
being always to be understood as the worker of the miracle, though 
this may be through the humble instrumentality of man, if proof 
of the record of the miracle be,* in any sense, deemed sufficient, 
then should not the miracle be lightly brought into disputation. 

And, now, in beginning the record of the Mosaic Polity, as 
found in the Book of Exodus, I may say in the first place, that my 
" Critical Review of the History of Ancient Egypt," will be found 
to throw a great deal of light on the subject of the Israelites in 
Egypt and their Exodus from thence; and, secondly, that the first 
four chapters of the Book of Exodus are necessary to be attended 
to closely in the start in laying the foundation for a proper under- 
standing of this subject. 

These four chapters show, preliminarily, the connection of the 
Book of Exodus with that of Genesis. Secondly, they give an ac- 
count of the birth, life and character of Moses, until he receives his 
commission from God at Sinai for the deliverance of the Israelites out 
of Egypt. And, thirdly, they accompany him back from Midian 
to Egypt with his brother Aaron and leave them there busily en- 
gaged wrestling with Pharaoh for the accomplishment of their 
mission. 

Nothing less than this full quotation, whether, as in the text or 
in a strictly just paraphrase, would, in my judgment, be suffi- 
cient as a proper basis, for obtaining even a partially adequate 
comprehension of the nature and character of that polity or dis- 
pensation introduced by Moses. 

It will be remembered that the Book of Genesis closes with the 
death of Joseph in Egypt, his brethren, the children of Israel, having 



MOSAIC DISPENSATION. 9 

come into that country from the western part of Asia, under the 
conduct of his father Jacob, about twenty years before, as I con- 
clude, with, I conceive good reason, in my " Chaldaean and Hebrew 
Origines." See especially, pgs. 49-50 of that treatise. 

Exodus, Ch. I., as follows, both as in the text and in just para- 
phrase. 

" Now, these are the names of the children of Israel, which 
came into Egypt, every man and his household came with Jacob: 
Reuben, Simeon, Levi and Judah, 
Issachar, Zebulon and Benjamin, 
Dan, Naphtali, Gad and Asher, 
And all the souls that came out of the loins of Jacob were seventy 
souls ; for Joseph was in Egypt already. 

" And Joseph died and all his brethren and all that generation. 

And the children of Israel were fruitful and increased abun- 
dantly and multiplied and waxed exceeding mighty ; and the land 
was filled with them. Now there arose up a new King over Egypt, 
who knew not Joseph." 

The foregoing language clearly implying that Joseph had been 
dead many years before this king arose, " who knew him not," 
this passage simply means that there arose a king or dynasty, 
which was not in accord with the people here understood as 
Israelites, a people who during their residence in Egypt had be- 
come very numerous, influential and mighty in the many ramifica- 
tions of their ancient stock; a people from whose stock, implanted 
in the country by their ancestor, Jacob, had sprung now two con- 
tending dynasties, as the sequel here, with my "Critical Review 
of the History of Ancient Egypt," and my "Chaldaean and 
Hebrew Origines " may satisfactorily show. 

AS TO WHO WERE THE ISRAELITES OF THE EXODUS. 

And, now, to start our subject here in the proper historical way 
I may remark that my research discovers the dynasty whereof Menes 
is reckoned as first King to have been preceded, for about 217 years 
or during eight or nine reigns, by a dynasty called the Auritae, 
that is, Abrahamites, and the time of Menes to have been about 
2130 years before Christ. 

And, secondly, all my Egyptian research, when compared with 
the Hebrew records, tends to the conclusion that the man the 
Egyptians recorded as Menes was the same with him whom the 



10 CKEATOR AND COSMOS; OR, COSMOTH OOLOGIES, ETC. 

Hebrews have recorded as Jacob or Israel, a conclusion which is 
rather strengthened by the fact that the name Menes is given in 
another form from the hieroglyphs as Ames, which is equal to 
our English name James, the German and Latin equivalent whereof 
is Jacob, which last form my research shows to be equivalent in 
meaning to Israel, to the Galic Seachlan, short form seach, and to 
the English Alek or Alexander. 

And, thirdly, I may say further that my research discovers that 
the movement corresponding to what is understood as the Exodus 
of the Israelites from Egypt, most probably took place in the 
neighborhood of the year 1500 B. C, or sometime in the reign of 
that Pharaoh, called by the Greeks Sesostris, and by the Egyptians 
Kameses the Great, in about six hundred* years after the ascent of 
Menes to the throne of Egypt, my tabulation having Rameses the 
Great to be twentieth in generation or in succession, from Menes, 
both inclusive. 

Fourthly, and lastly, my tabulation! shows distinctly that the 
first dynasty of the Ramessides, or that whereof Rameses the Great 
was fourth ruler in succession, was the third actual dynasty, in male 
line from Menes, the first dynasty, containing eight successive 
rulers, being called Thinite, or Theban, the second eight, and called 
Memphite, and the third six being the first dynasty of the Rames- 
sides. These were all in male descent from Menes and in succession 
to each other upon the Egyptian throne. 

And now for the appellations by which those dynasties were 
called. The first dynasty was called Thinite from This, the place 
of residence of Menes, its founder, and some of his successors, a 
city which was afterwards called Abydos. This dynasty was also 
called Theban, from Thebes having, during the reign of this dy- 
nasty, attained to great magnificence and become not only the cap- 
ital of the nation, but the principal residence of the kings. 

The second dynasty was called Memphites, as is reasonably sup- 
posed J because the founder, Tuthmosis III, of my list, had his 
residence in the city, Memphis, before he came to throne. 

In the list of Eratosthenes this man is called Momcheiri the 
Memphite. From pgs. 74-75 of my Critical Review of the 
History of Ancient Egypt, I extract the following: " Momcheiri 
the Memphite, the sixth king of Eratosthenes' list is Tuthmosis, 



* Or more exactly, according to my reckoning 263+214+33$ X 3+19=596. 
f See pgs. 70-71 of my Critical Review of the Hist, of Ancient Egypt. 
X See p. 70 C R. of H. of A. Eg. 



MOSAIC DISPENSATION. 11 

number nine of my list, from whose son, Amenophis III., descended 
both the second and third dynasties, so-called, the last named 
dynasty being the actual kings. The fact that Momcheiri, the 
Memphite attained, to the throne without having fought for it, as 
according to Eratosthenes, shows he was one who was understood 
by the nation as having a right to the position. The expression 
' unf ought ' is not without its meaning and such is its signification 
in this place." 

As seen above the second and third dynasties were contempora- 
neous, the third being the real kings and the actual second. The 
second dynasty, so-called, was retained in the lists, because through 
that line was reckoned back to Menes the ancestors of the great 
Rameses, who was of the real and actual third dynasty. 

Momcheiri the Memphite is also by Eratosthenes called Tesander 
"of the disproportioned limbs." Now, this Tesander is evidently 
for Teth-Sancler or Teth-ander, the first part of the compound 
being the Egyptian Teth or Thoth and the last the Greek, ander, 
properly Cander or Sander, genitive of Aner a man. 

Tesander, therefore, is clearly for the Egyptian Thothmes, or 
Tethmosis, and means chief or son of the Moon, that is the Moon 
god. The ancient historic characters are entered in the records, 
which have come down to us, by many different appellations ; but 
generally a sober and sufficiently long-continued investigation and 
comparison of the lists will insure a right conclusion provided 
no prejudice, as to what the result should be, or design to make 
such result square with any preconceived theory, occupy the mind. 

In illustration and proof of the 2nd and 3rd, so-called Egyptian 
dynasties, being both in descent from Menes and contemporary 
lines, 1 deem it necessary to make from my " Critical Review of 
the Hist, of Anct. Egypt," pgs. 68-9,, the following quotation: — 

" In explanation of the proper chronological order of the kings 
in the list of Africanus, as from Manetho, I may remark that 
Bunsen, after considerable painstaking research bestowed upon the 
subject, found that Africanus' 2d dynasty was contemporary with 
the 3d, both attaining to a unity of empire in the 4th; and 'the 
fifth dynasty of Elephantine kings with the line of imperial kings 
from a given starting point, namely, the close of the 4th dynasty. 
This is all right only we will find the succession of nine Elephantine 
kings were the imperial kings after the close of the 4th dynasty, 
properly understood. He finds that, after the 1st dynasty had 
lasted 190 years under five consecutive kings, the reigning family 



12 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

became divided into two branches, and that Egypt was probably- 
divided into two, the Upper and Lower country. The Imperial or 
Memphite, called the 8d dynasty, then reigned 224 years, the 
Thinite, called the second, the same number, the former com- 
prising nine, the latter seven rulers. At the end of 414 years, 
therefore, from Menes inclusive, the 4th dynasty reunited the whole 
government under one scepter.' Bunsen was correct in regard 
to the contemporaneity of the 2d and 3d dynasties, so-called, of 
Af ricanus ; but incorrect in his supposition of the kingdom being 
divided into Upper and Lower Egypt; for the 3d dynasty here 
were the de facto kings of Egypt for nine reigns; the line of the 
2d dynasty was preserved in the records, as I suppose, only for 
genealogical purposes, the genealogy of Sesostris-Rameses, who 
came afterwards, being traced back through that to Menes. How- 
ever, without me necessarily now going further with Bunsen than 
in agreeing as to the 4th dynasty (as properly understood) carry- 
ing on the government of Egypt in succession to the 3d, I may re- 
mark that it is said the Tablet of Karnak traces genealogy back to 
Menes through the 6th and 3d dynasties (this last according to Af- 
ricanus) and the Tablet of Abydos reaches the same goal through 
the 4th and 2d dynasties. But there is a mistake here, for both 
those Tablets were erected by the Barneses, whose genealogy must 
go back in the same line. The 4th dynasty, it is true, is connected 
with the 6th, so that the mention of the 4th for the 6th is not alto- 
gether a mistake ; but it is most correct to mention the 6th as con- 
nected with the 2d, as you will afterwards see, for it is found that 
the Tablet of Karnak contains immediately after the kings of the 
3d dynasty, the shield of Pepi, who is variously called Apapus and 
Phiops (the latter being the fourth name in Africanus' 6th dynasty) 
and also Sesostris, iEgyptus, and Rameses the great." 

The whole discovery anyhow goes to show us that there was a 
branching out of the imperial family from the fifth name in Eratos- 
thenes' list, which would most probably be the eighth in succession 
as well as in generation; some names being reasonably supposed 
to have dropped out of Eratosthenes' list, or to have been omitted 
by him; for the Pemphos, which is the fifth name in Eratos- 
thenes' list, is P-Amenophis (the Amenophis) the second of the 
name in my list; and besides the average length of reign given to 
the first five names in Eratosthenes' list is 38 years and to the first 
six about 45 years, either of which length of reign for so many in 
succession is inconsistent with all historical experience, and shows 



MOSAIC DISPENSATION. 1& 

clearly that three more names, which are present in Africanus' first 
dynasty, and put down there as standing for three successive gen- 
erations in descent from Menes, are wanting by some cause from 
the list of Eratosthenes, wherein they ought to appear. To the 
eight names in his first dynasty Africanus from Manetho gives an 
aggregate of 263 years, which allows for an average length of gen- 
eration (he having the son to succeed his father in each case) and 
of reign about 33 years. This may appear also too long an average 
for so many in succession ; but it is much more reasonable than in 
the case of Eratosthenes. 

Now, the foregoing will surely be understood as giving a suffi- 
ciently good foundation for the historical argument as to the Ex- 
odus and as to who those people may have been, who went out of 
Egypt in that Exodus. And in this fundamental argument it will 
not fail to be easily apprehended what my understanding is as to 
who those people were, who were called the Israelites of the Exodus. 
For it will I think as plainly appear to any other person who com- 
pletely investigates and studies the data on this subject as it does 
to me that the people who have been called the Israelites of the 
Exodus were in descent from Tuthmosis III., the first king of the 
third Egyptian dynasty, so-called, whose descendants were, at the- 
period of the Exodus, so-called, in a subject state to the first dy- 
nasty of the Ramessides. 

The fourth ruler of this first Ramessides dynasty began his reign 
perhaps at nearly the lOOdrthyear of the duration of that dynasty, 
and is put down for a long period of reign in all the authors ; but 
in Eratosthenes this is broadly stated at 100 years, while he gives 
his son and successor but one year. 

Eratosthenes was an Egyptian Greek, whose mean date was. 
about 280 B. C. He flourished in the'reign of Ptolemy Philadel- 
phus, one of the early kings of the Macedonian dynasty; and al- 
though proved to have been in general quite historically exact in his 
deductions and statements, still I think him to have been too hasty 
and off-handed in regard to some of the data he found before 
him to which in some of its connections, where it became puzzling 
to him to understand, he did not give sufficient patient labor. 

It will be kept in mind, then, that the third dynasty, whose first 
king was Tuthmosis III. was, at the time of Rameses the great in a 
subject state to the then reigning or first Ramesside dynasty. This 
was for the space of three whole reigns, Rameses the great being 
the fourth ruler in succession of that dynasty. 



14 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

In this subject condition there doubtless were circumstances 
which gave rise to and justified the account of the bondage of the 
Israelites we have in the Bible; and we know that these people now 
in subjection for three or four successive generations to the ruling 
power; largely ignorant, too, and in a condition of the most abject 
poverty as well as slavery, would be most likely to have in general 
lost all knowledge of their origin as in descent from the kings of 
Egypt, during sixteen generations in times gone by. They would, 
however, have preserved m their books and in tradition the general 
idea of their descent from Jacob or Israel, an ancestor of theirs, 
who had come into the land of the Nile, a, to them, indefinite num- 
ber of generations before ; but who in the language of the country 
was usually called Menes. 

Through fear of jealousy and consequent persecution from the 
ruling power they would not, in the age of the Exodus or for a 
generation or two before, have given out that they were in descent 
from that Menes or James, who was the ancestor of the then reign- 
ing dynasty. But their priests or scribes, for the sake of present 
comfort to their people, would take care to hide from them all 
knowledge of their descent from the kings of their country and 
would clothe the account of their early origin with the humble garb 
of a servant to Pharaoh rather than dare convey the idea that he 
•could possibly have been Pharaoh and clad in the purple buskins 
himself. 

Egypt being in that age, as in all the historic ages, very densely 
populated in proportion to its arable acreage, these subject people 
of whom, they being in descent from the dynasty immediately pre- 
ceding there may have been some jealousy on the part of the now 
ruling power, would be the most likely to be required to do the pub- 
lic works under the royal stewards or overseers and to serve in the 
armies of the king both in the home garrisons and upon foreign 
expeditions. 

Rameses the great, the fourth king of this first Ramesside dy- 
nasty, was the greatest conqueror which Egpyt ever sent at the head 
of her armies beyond her own borders. He conquered Asia, apart 
of Europe and Ethiopia, and round him clusters not only this idea 
of that emigration called the Israelitish Exodus from Egypt, but 
most other ideas which are of a sublimely grand and heroic nature 
in the history of that ancient country. 

We have, however, now given enough of cause to conclude that 
this people called the Israelites of the Exodus were, in the period of 



MOSAIC DISPENSATION. 15 

the Exodus and for some generations before that event took place, in 
a state of bondage or comparative slavery to the rulers of Egypt. 
This then gives rise to the idea in the beginning of the book of Ex- 
odus of the Israelites coming up out of a state of bondage in Egypt, 
and afterwards in their writings designating that country as a " land 
of bondage." 

The seventh verse of the first chapter of Exodus, which I have 
already quoted, seems clearly to imply that the Israelites were of the 
regular ruling stock of Egypt. Otherwise how could it be fairly 
said, as the finishing sentence of that verse, " and the land was filled 
with them.' , For if the land were filled with them where were 
there place therein for Egyptians? 

Verse 7, the next succeeding this we have just mentioned is : 
" Now there arose a new king over Egypt, who knew not Joseph.'' 
In the scriptural and prophetic language a king is often put for a 
dynasty or a kingdom. Thus Nebuchadnezzar, in the prophecy of 
Daniel, is put for the Chadaean kingdom; the Roman empire is 
spoken of symbolically as a king, etc. And in this connection we 
may understand this new king, who knew not Joseph, as the third 
successive dynasty which not only did not recognize the right of the 
government of the disinherited and supplanted second, but through 
jealousy and fear of uprise on their part, they being exceedingly 
numerous, persecuted and oppressed their descendants in many dif- 
ferent ways. 

" And " this king who knew not Joseph, " said unto his people, 
Behold, the people of the children of Israel are more and mightier 
than we. 

Come on, let us deal wisely with them ; lest they multiply and it 
come to pass, that, when there falleth out any war, they join also 
unto our enemies, and fight against us and so get them up out of 
the land." This language would be most likely to be used of a 
supplanted dynasty, with whose descendants the country was still 
well filled, and of whom, although they did not now possess the 
executive offices of the kingdom, the actual rulers had still some 
fears and suspicions, lest they might rise in arms against them them- 
selves or assist a foreign and invading force to the conquest of the 
country. 

Verse 11 is: " Therefore did they set over them taskmasters, to 
afflict them with their burdens. And they built for Pharaoh 
treasure cities, Pithom and Rameses." 

They were doubtless engaged on public works in different dis- 



16 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

tricts of Egypt ; but the city Rameses is supposed by the biblical 
geographers to have been identical with On or Heliopolis, which 
was also called Aven and Bethshemesh ; and Pithom, that is, 
P-Etham, the Seth-am, the Sodom or city of the Sethites, was 
about forty miles to the northeast of Heliopolis and only a very 
short distance from Tel el Kebir, where the battle was fought a 
few years ago by the English against the Egyptians. 

All the rulers of this first Rameside dynasty seem to have been 
understood by historians as of the name Rameses. Syncellus has 
in the list he gives us in his Laterculus, in the 17th place, rec- 
koning from Menes inclusive, the name Rameses, which is the first 
time that name occurs in his list; in the 18th place he has Ram- 
essomenes; in the 19th Ousimares, and in the 20th Ramessesseos, 
that is, Rameses — Sethos or Rameses, the great, which is the 
place that hero fills in my list also. 

The city Rameses, therefore, which doubtless took many years 
to build, may have been named after any of these Rameses, who 
in this dynasty preceded Rameses the great. 

There is no doubt in my mind that the word Ram in the name 
Ram-Seth or Rameses is originally the same with the Gaelic Mor 
originally mar, meaning great, and that the Gaelic proper name 
Murchadh or Muredhach, which means literally high king, is the 
same originally as the Egyptian name Ram-Seth, which has the 
same meaning exactly. And in regard to the name Sehaigh, in 
my list, of the first king of the 3rd successive dynasty, I may say 
this is the same as Seth, wherewith Ram is understood, and Ram- 
schaigh, Ram-Scheth and Rameses are equivalents, being but 
variations of the same historic name. 

Verses 12-15 as follows: " But the more they afflicted them the 
more they multiplied and grew. And they were grieved because 
of the children of Israel. 

And the Egyptians made the children of Israel to serve with 
rigour. 

And they made their lives bitter with hard bondage in mortar, and 
in brick, and in all manner of service in the field; all their service, 
wherein they made them serve, was with rigour." All this 
language is justified by the condition of the disinherited 3rd 
dynasty in relation to the actual ruling dynasty, as seen in pass- 
ing. But, according to the following, in verses 15-22 inclusive, 
some of the Pharaohs of this now ruling dynasty must have out- 
Heroded Herod in point of cruelty to infants. The introduction, 



MOSAIC DISPENSATION. 17 

too, of the midwives into the discourse seems to suggest great 
craftiness and ingenuity on the part of some of those Pharaohs in 
their proceedings to exterminate that race they so much detested. 
The record is as follows: "And the king of Egypt spake to the 
Hebrew midwives; of which the name of the one was Shiphrah, 
and the name of the other Puah. And he said : When ye do the 
office of a midwife to the Hebrew women, and see them upon 
the stools, if it be a son, then ye shall kill him ; but if it be a daugh- 
ter then she shall live. 

But the midwives feared God and did not as the King of Egypt 
commanded them, but saved the men children alive. And the 
King of Egypt called for the midwives and said unto them, Why 
have ye done this thing, and have saved the men children alive? 

And the midwives said unto Pharaoh, Because the Hebrew 
women are not as the Egyptian women; for they are lively and are 
delivered ere the midwives come in unto them. 

Therefore God dealt well with the midwives; and the people 
multiplied and waxed very mighty. 

And it came to pass because the midwives feared God that he 
made them houses. 

And Pharaoh charged all his people, saying, Every son that is born 
ye shall cast into the river, and every daughter ye shall save alive." 

It seems difficult for one to bring one's self to believe that this 
language is to be understood literally; for who would suppose that 
a man could become so contemptibly mean and exquisitely cruel, 
as to devise such ineffably wicked means, as did this Pharaoh for 
the destruction of infants? Believing all the Bibical records, 
upon every subject therein, as of strictly literal interpretation 
some have been disposed to put in one class such men as this 
Pharaoh, Herod the great, Judas Iscariot and Pontius Pilate ; but 
they should have added all cruel tyrants and especially all the 
originators, manipulators, abettors and supporters of that ineffably 
cruel institution called " the holy office of the inquisition." 

«« But the midwives feared God, therefore God dealt well with 
them and made them houses." God fails not to reward those who 
fear and obey him. 

Birth and Life of Moses till He Keceives his Commission 

at Sinai. 

Chapter II. of Exodus records the birth of Moses and his history 
until he receives his commission at Mount Sinai to deliver the Israel- 

2— c 



18 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

ites out of bondage. Of this chapter the following is a just para- 
phrase : There was among those Egyptian Israelites at this time a 
Levite in good standing among his people, who took a wife of the 
same tribe. She in due time brought him forth a son, whom ob- 
serving to be a lovely and promising child, and fearing lest he 
might fall into the hands of Pharaoh's minions, she hid three 
months. And when, for various reasons, she could not keep the 
child longer in hiding, she made for him an ark or canoe of bull- 
rushes ; and to make it perfectly water tight she daubed it with 
pitch and slime; into this she put the child and let him float 
therein among the flags at the river's brink. 

At a distance his sister Miriam kept watch in the shade in order 
to learn what might befall the child. 

In due time Pharaoh's daughter came down to bathe at the river, 
and she with her maidens, walking along the bank, sees the ark 
among the flags, and she sends her maid to fetch it. 

Having opened it she perceived the babe weeping, which aroused 
her sympathies for him, and surveying his countenance with her 
well trained eye, and at the same time reflecting upon Pharaoh's 
cruel edict for the destruction of the male children of the detested 
race she said : " This is one of the Hebrew's children." 

Upon this his sister came up and taking a real as well as seeming 
interest in the discovery, she asked the princess whether she 
should not go and get a Hebrew woman, whom she knew to be an 
excellent nurse, to care for and bring up the child for her? 

The princess told her to do so and she went and called her 
mother. She having arrived the princess delivered over the child 
to her to be nursed and brought up, promising to give her for this 
service a good recompense. The woman took the child and nursed 
him and when he was grown up to boyhood she brought him to 
Pharaoh's daughter who adopted him as her son. And she called 
his name Moses, because, said she, I drew him out of the water. 
And when Moses had grown up to man's estate, and had attained 
such an excellent education as the city of Thebes then afforded to 
those who were able to acquire it, he went out one day walking 
among his brethren, the Israelites, and was much affected by the 
treatment he saw them receive at the hands of their taskmasters ; 
and as he was taking a general survey with his eyes he espies an 
Egyptian smiting an Hebrew. 

And when he cast his eye round and saw that there was no man 
in sight he killed this Egyptian smiter, and hid his body in the sand. 



MOSAIC DISPENSATION. 



19 



The next day after he went out to walk in the same manner and 
and saw two men, that were Hebrews, striving with each other ; 




MOSES AND HIS SISTER MIRIAM. 



and he said to the one whom he understood to be the offender, why- 
do you smite your fellow Israelites ! And the man addressed an- 



20 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

• 

swered, who made thee a prince and a judge over us? Dost thou 
intend to kill me as thou didst the Egyptian yesterday? This 
caused Moses at once to suspect that his act of killing the Egyptian 
was known. And besides when it came to the ears of Pharaoh he 
sought to apprehend and kill Moses ! But Moses lost no time in 
making his way out of Egypt, and in escaping into the land of 
Midian, in the peninsula of Sinai, wherein having arrived he sat 
down by a well. While *Hting there it happened that the seven 
daughters of the priest-princeof Midian, whose name was Shethro, 
came to the well to w T ater their father's flocks. They had barely 
succeeded in drawing enough to fill all the troughs when the shep- 
herds who also were pasturing their cattle in that district came and 
without much ceremony drove them away. Moses seeing this stood 
up manfully and took their part and assisted them in watering their 
flocks. 

This work having been done much more quickly by means of 
Moses' assistance, the seven damsels went home, and their father, 
whose name is also called Reuel, inquired of them how it was they 
had got through with their work so quickly to-day? They an- 
swered that an Egyptian, whom they had found sitting by the well, 
had nobly taken their part against the intrusions of the shepherds 
and had assisted them in watering the flock. He instantly inquired 
where the man was and w T hy it was that they had left him behind 
at the well? at the same time peremptorily ordering them to call 
him and entertain him with food and drink. 

This they did and Moses having remained with them a short time 
and assisted them in herding their cattle, was finally content to re- 
main with them for a longer time. Reuel by experience being well 
pleased with the gentle behavior and general conduct of the man, 
but most of all with his habit of thoughtful industry, rewarded 
his painstaking and faithful labor by bestowing upon him in mar- 
riage Zipporah his daughter." 

If the account Josephus gives of Moses be correct this must have 
been his second wife; for he relates how that Pharaoh, King of 
Egypt, when Moses had grown to manhood, appointed him com- 
mander of the Egyptian armies, at whose head he made an expedi- 
tion into Ethiopia and succeeded in conquering the capital of ancient 
Saba, afterwards called Meroe, the principal State in Ethiopia, and 
by skillful use of his talents, in obtaining in marriage the daughter 
of the king of that ancient country. This account will appear the 
more probable by reference to Nu. XII, 1; but it goes on here to. 



MOSAIC DISPENSATION. 21 

relate, v. 22, ch. II, Ex., that " Zipporah bore to Moses a son 
whom he named Gershom, which means a stranger; for he said, I 
have been a stranger in a strange land." 

So things went on in the ordinary way in the household of 
Shethro until Moses was informed of the death of that king of 
Egypt from whose vengeance or malice he had fled; he was also 
informed, at the same time, of the grievous oppression under which 
the Israelites groaned in Egypt, and he was conscious within him- 
self from the impression made upon his inmost spirit that their cry 
had been heard and listened to by God: " For God heard their 
groaning and God remembered his covenant with Abraham, with 
Isaac and with Jacob. (See Gen. XV. & XLVI. 4). And God 
looked upon the children of Israel and God had respect unto 
them." 

Moses in Midian. 

Chapter III of Exodus introduces to us Moses engaged in fol- 
lowing a shepherd's occupation, feeding the flock of his father-in- 
law, the priest-prince of Midian. The scene of his labors was in 
the peninsula of Sinai, a tongue of land jutting down into the Red 
Sea, and bounded on the southwest by the gulf of Suez and on the 
northeast by the gulf of Akaba. It is a country the late Dean Stan- 
ley took great pains in exploring, when gathering material for his 
book " Sinai and Palestine." 

The particular district we are now considering as the scene of 
the shepherd-life of Moses, was inhabited by the Midianites, a 
people descended from Midian, the fourth son of Abraham by 
Keturah (Gen. XXV., 2, XXXVII, 28-36). It is a mountainous 
district on the southeast of that peninsula, bordering on the gulf 
of Akaba. In the same district is situated the cluster of mount- 
ains, including the holy mounts Horeb and Sinai; in fact Horeb 
appears to be the name of the general cluster of hills whereof Sinai 
is a particular elevation. On the north of this Midianitish 
mountainous district, stretching along on a plateau situated be- 
tween the Jebel el-Tih mountains on the north, and the cluster of 
Horeb on the south is the country of the Amalekites, an ancient 
people mentioned in Gen. XIV, 7, and possibly descended from 
Amalek, grandson of Esau, mentioned in Gen. XXXVI, 12, 16. 
1 Chron. 1, 36. 

Here we find Moses in charge of the flock of Shethro, his father- 
in-law, " and he leads his flock to the backside of the desert and 



22 CREATOR AND COSMOS; OR, COSMO THEOLOGIES, ETC. 

oomes to the mountain of God, even to Horeb." The scene of 
his shepherd-life must have appeared to him much different from 
that of his boyhood and youthful manhood among the schools and 
active business life of Thebes. 

In that ancient capital city and in other magnificent places upon 
the Nile's banks, he had acquired such a varied education as was 
then characteristic of the acquisition of the best of the Egyptian 
youth. Pharaoh's daughter had expended her money not only 
freely but lavishly in bringing up Moses and instructing him " in 
all the wisdom of the Egyptians." But this wisdom when acquired, 
produced on Moses the opposite effect of that which his adopted 
mother had desired and anticipated it would. It but opened his 
eyes to the wickedness of Egyptian idolatry, and to the sins of 
private life in that country; and determined him to refuse to be 
called the son of Pharaoh's daughter; and, especially reflecting 
upon the way in which his people were oppressed by those in 
power, did he finally choose " rather to suffer affliction with the peo- 
ple of God than to enjoy the pleasures of sin for a season; es- 
teeming the reproach for Christ greater riches than the treasures 
in Egypt; for he had respect unto the recompense of the reward. " 
Heb. XL, 23-27. 

But Moses for the accomplishment of the purposes for which 
God designed him needed more knowledge, and of a different kind 
from what he could readily attain to in Egypt, more varied educa- 
tion, more culture. He needed to be instructed in priestly lore 
and culture, and so he did such exploits as necessitated his going 
out of the country to the eastward of the Gulf of Suez, where cir- 
cumstances conspired to take him into the house and family of 
Shethro, priest of Midian. This was to him the source of the best 
culture of that day; the best influences of society then exist- 
ent were brought to bear upon his character, yet not completely 
moulded or fully formed; and during the long and delightful days, 
which characterize that almost tropical country, with its wild 
mountainous scenery, situated between two gulfs, he had abundant 
leisure to reflect upon his past experience and upon the future re- 
quirements of his life, and to pore over the books or parchments 
wisely selected and gathered into the Bibliotheka of the sagacious 
and sacerdotal Shethro. 

As Moses was thus engaged in his shepherd's work, betimes 
reading, reflecting and meditating " the angel of the Lord appeared 
to him in a flame of fire in a bush ; and he looked and behold the 



MOSAIC DISPENSATION. 23 

bush burned with fire and the bush was not consumed." In his 
surprise Moses said to himself, " I will now turn aside and see this 
great sight why the bush is not burned. And, when the Lord saw 
that he turned aside .to see, God called uuto him out of the midst 
of the bush, and said, Moses, Moses. And he answered, Here am 
I." Mark you here, when the Lord sees that he notices his moni- 
tions and turns out of his way to see what is meant God addresses 
himself to him personally calling him by name and saying: " Draw 
not nigh hither; put off thy shoes from off thy feet, for the place 
whereon thou standest is holy ground." How often people see 
wonders in the earth and in the heavens and in the experience of 
daily life and yet never turn aside to know what they may indicate 
or be designed to teach them. Some people are so stiff-necked 
and stubborn, so set in their own way, as is said, that they persist 
in their own worldly-wise course always making for the goal of the 
accomplishment of their designs and never delay or turn aside, per- 
adventure to learn what the Lord may design to teach them. They, 
doubtless, are sometimes afraid that the Lord's will if made known 
to them, would, in its accomplishment, interfere with their own 
worldly prospects ; and so they do not turn aside to know what it 
may be his pleasure to teach them or to give them to do. They 
rush on unheedingly, so much are they occupied in their worldly 
pursuits, and take no notice of the phenomena, which may be de- 
signed to teach them betimes some important lessons, nor yet per- 
haps to the promptings of reason and conscience. But when 
the Lord sees that they take notice to his intimations he takes 
notice to them and conveys to them, in some way the information 
he designs to convey. When they, in obedience to his intimations, 
turn aside to him he condescends to notice them and, in some way, 
to teach them the lesson he would communicate. To know the will 
of God should be deemed not only important, but necessary, and to 
do it when known, the most important business. It is well for one 
to be intelligently understanding of what one's duty is and then to 
have no hesitation in doing it. The ways are various, almost in- 
finitely so, in which God may be served and in which he designs 
that he shall be served. The duties performed to him by the vast 
numbers of people who live in private stations are by him, accepted. 
All cannot attain to or hold the position of a Moses, nor all that of 
an Aaron. The number sent to deliver the vast numbers of the 
Israelites out of Egypt was only two, Moses and Aaron. The num- 
ber commissioned by the Savior to convert the Jews was twelve and 



24 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

afterwards these twelve with the seventy to convert the Roman 
Empire. It is well that one have a fair understanding of what 
one's mission really is before he sets himself to work earnestly to 
carry it out. Still it does not do to hesitate too long, for if the 
course that is presented or that presents itself to one be a not un- 
reasonable, and, on the whole, a good one, then is it most likely to 
be the course one should take. One should not hesitate as to the 
pursuit of a good and reasonable course, if he considers it in the 
line of his duty, but should abstain from that which evidently tends 
to evil. 

Moses at the Burning Bush. 

When in the presence of God we are on holy ground. Moses, 
being in speaking distance of the bush, was commanded not to ap- 
proach nearer, " Draw not nigh hither, but put off thy shoes from 
off thy feet." 

Moreover the Lord now communicates to him more fully as fol- 
lows: " I am the God of thy father, the God of Abraham, the God 
of Isaac and the God of Jacob. And Moses hid his face; for he 
was afraid to look upon God. 

And the Lord said, J have surely seen the affliction of my people, 
which are in Egypt, and have heard their cry by reason of their 
taskmasters; for I know their sorrows. 

And I am come down to deliver them out of the hand of the 
Egyptians, and to bring them up out of that land into a good land 
and a large, unto a land flowing with milk and honey; unto the 
place of the Canaanites, and the Hittites, and the Amorites and the 
Perizzites, and the Hivites, and the Jebusites. 

Now, therefore, behold, the cry of the children of Israel is come 
unto me ; and I have also seen the oppression wherewith the Egypt- 
ians oppress them. Come now, therefore, and I will send thee un- 
to Pharaoh, that thou mayest bring forth my people, the children of 
Israel out of Egypt." 

In the foregoing God makes known to Moses, who he is with 
whom he is now speaking, at which announcement Moses is so af- 
fected with awe that he covers his face, " for he was afraid to look 
upon God." Then the Lord informs him that he is fully conver- 
sant with the affliction which his people are subjected to in Egypt ; 
that their cries and prayers had come up before him, and that he is 
now come down to deliver them from their thraldom and to bring 
them up into a land of so great fruitf ulness that it might be said to 



MOSAIC DISPENSATION. 25 

flow with milk and honey. He then invited Moses to accept a com- 
mission to lead out his suffering people from Egypt. 

Moses then asked of God saying, Who am I that I should go un- 
to Pharaoh, and that I should bring forth the children of Israel out 
of Egypt? And he said certainly I will be with thee; and this shall 
be a token unto thee, that I have sent thee, when thou hast brought 
forth the people out of Egypt, ye shall serve God upon this moun- 
tain. 

Moses then said unto God, Behold, when I come unto the chil- 
dren of Israel, and shall say unto them, The God of your fathers 
hath sent me unto you, and they inquire of me, what is his name? 
what shall I say unto them? And in regard to this, God replied 
to Moses saying: I am that I am ; and he said further, Thus shalt 
thou say unto the children of Israel, I Am hath sent me unto you. 

And moreover God said unto Moses as follows: "Thus shalt 
thou say unto the children of Israel, The Lord God of your fathers, 
the God of Abraham, the God of Isaac and the God of Jacob, hath 
sent me unto you ; this is my name forever and this is my memor- 
rial unto all generations. 

Go and collect together the elders of Israel and address them 
thus: The Lord God of your fathers, the God of Abraham, of 
Isaac and of Jacob, appeared unto me, saying, I have surely 
visited you, and seen that which is done. to you in Egypt. 

And I have said I will bring you up out of the affliction of Egypt 
unto the land of the Canaanites, and the Hitites, and the Amorites, 
and the Perizzites, and the Hivites and the Jebusites, unto a land 
flowing with milk and honey: God hereupon promises Moses that 
the elders would hearken to what he would say and that he and 
they should go together to Pharaoh and let him know that they had 
had an interview with the Lord God of the Hebrews and that they 
should then request of him to let them depart three days' journey 
into the wilderness to sacrifice to the Lord their God. 

He then foreadmonishes him that the king of Egypt would not 
let them go of his own free will and without compulsion: But that 
he himself would stretch out his hand and smite Egypt with all his 
wonders, in the midst thereof, and that after this Pharaoh would 
let them go: And then, after that he has exercised his great won- 
ders in the land of Egypt in behalf of the Israelites and the time 
approaches for their departure therefrom, God promises to give 
them favor in the sight of the Egyptians, so that when they were 
ready to go they should not go empty: But that " every woman 



26 CREATOR AND COSMOS; OR, COSMOTHEOLOG1ES, ETC. 

should borrow of her neighbor and of her who sojourneth in her 
house jewels of silver and jewels of gold and raiment ; which spoil 
of the Egyptians they should put upon their sons and upon their 
daughters." 

Moses' Inability as of Himself. 

We have seen in the foregoing how conscious Moses was of his 
inability to do anything as of himself in the work whereto God 
was sending him ; but when he became satisfied as to what his duty 
was he undertook it and became a fearless and effectual worker in 
it. He was, we learn, a person of a very gentle nature and in the 
whole progress of his mission he appears to have been conscious of 
the present assistance of God, who ultimately effected, even 
through his humble instrumentality, what he himself had, through 
consciousness of his own weakness, so much hesitancy in undertak- 
ing. Working in the cause of God and pursuing a reasonable 
course of unwavering faith in him, not taking up with or yielding 
to the world at the expense of the principle of truth and right- 
eousness, one is sure to come out right at the end. Trusting to the 
word of the Lord Moses was well equipped, for he knew in the first 
place, as well how his mission was going to result, as he knew 
that there would be trouble and difficulty experienced in the pro- 
gress of its accomplishment. The way was long and beset with 
difficulties and obstacles; but God had promised that all these 
should be overcome and that the way would end in safety, glory, 
blessing. 

The IVth Chapter of Exodus begins with Moses still hesitating. 
He answers God to all the assurances he had given him as con- 
tained in the preceding chapter: "But, behold, they will not be- 
lieve me nor hearken to my voice ; for they will say, The Lord 
hath not appeared unto thee." 

The Lord then proceeds to convince him and to overcome his hesi- 
tancy by miracles. He thereupon asks him what that was which 
be held in his hand. He replied, A rod. And the Lord said, cast it 
on the ground: And he did so, and it became a serpent; and 
Moses seeing it fled from its presence. 

The Lord said to him again, Put forth your hand and take it by 
the tail. And he did so, and it became a rod in his hand. 

This is, said the Lord, that they may believe that the Lord God 
of their fathers, the God of Abraham, the God of Isaac and the 
God of Jacob, hath appeared unto thee. 



MOSAIC DISPENSATION. 27 

Moreover, the Lord said to him, Put now your hand into your 
bosom: And he did so, and when he took it out it was leprous, as 
white as snow. And the Lord said, Put your hand into your 
bosom again. And he did so and when he drew it out it was re- 
stored like as his other flesh. If, therefore, said the Lord, they 
believe not the first sign they will the second. But, if it should 
happen that they would not believe either of those signs nor listen 
to your word that then you shall take of the water of the river 
Nile and pour it upon the dry land; and this water that thou hast 
taken out of the river shall become blood upon the dry land. 
Whether or not Moses here supposed those three miracles to be 
fully sufficient to prove the reality of his mission to his people, 
his thought seems, on the whole, to have turned into a different 
channel and he addresses the Lord thus: " O my Lord, I am not 
eloquent, neither heretofore, nor since thou hast spoken to thy 
servant; but I am slow of speech and of a slow tongue." And the 
Lord asked him, in reply, who had made man's mouth? or who it 
is that makes the dumb or deaf, or seeing or the blind? Did he 
not know that it is the Lord ? He then commands him to go and 
that he would make him sufficiently eloquent to say all he will re- 
quire to say. Here, again, his consciousness of his own inability 
appears to have overcome him, and he said, O my Lord, send 
I pray thee him, whom thou shouldst send. At this long 
persistence in opposition to his requirements the Lord becomes 
angry with Moses; and asks him if Aaron, the Levite, be not his 
brother, whom he knew to be able to speak well. He also informs 
Moses that Aaron is coming forth to meet him and that when he 
sees him he will secretly rejoice. He also enjoins upon him to in- 
struct Aaron as to what he required him to say, for that he should 
be his spokesman to the people: "And he shall be, even he shall 
be to thee instead of a mouth and thou shalt be to him instead of 
God." He also enjoined upon Moses to take the rod in his hand 
whereby he should do signs. 

Moses Accepts His Commission and Eeturns to Egypt. 

Here is the turning point in Moses' history; here he accepts his 
commission. He returns to Shethro, his father-in-law, and says to 
him, Let me go, I beg of you, and return to my brethren that are 
in Egypt, as I wish to see whether they be yet living. And Shethro 
gave him permission, saying, Go in peace. 



28 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

God, also, doubtless somewhat expedited his return by inform- 
ing him of the recent death of those who had sought his life. 

Moses, thereupon, with all reasonable expedition took his wife 
and his sons and set them upou an ass and returned to the land of 
Egypt ; not, by any means, neglecting to take the rod of God in 
his hand. 

The Lord also enjoined upon him, that when he had returned into 
Egypt he should do in the presence of Pharaoh all those wonders, 
which he had committed to him to do, but, he added at the same 
time, " I will harden his heart, that he shall not let the people go." 

And he said, Thou shall say to Pharaoh, Thus saith the Lord, 
Israel is my son, even my first born: Let, therefore, my son go 
that he may serve me; and if you refuse to let him go (you mark), 
I will slay your son, even your first born. 

As the little cavalcade of Moses' family proceeded on their way 
and were stopping over night at an inn "the Lord met him and 
sought to kill him. And Zipporah took a sharp stone and circum- 
cised her son," at the same time reproaching his father for being a 
bloody husband to her. When the Lord had let him go, she said, 
A bloody husband thou art to me because of the circumcision. 

Meantime the Lord had instructed Aaron to go into the wilderness 
to meet Moses. And he did so and meeting him upon the mount 
of God ( by which we are to understand that the cavalcade was now 
on one of the highways passing about Mount Horeb) he saluted him 
warmly and kissed him. 

Moses hereupon told Aaron all the words of the Lord in giving 
to him his commission and all of the signs which the Lord had com- 
manded him to exhibit. 

The two brothers, holding pleasant converse together concerning 
their common mission, go into Egypt, and bringing all the elders 
of Israel together in convention, Aaron rehearsed before them all 
the words which the Lord had spoken to Moses and did the signs in 
their presence. The people were convinced, and especially when 
they reflected upon the glad tidings now announced that the Lord, 
having looked upon the sufferings of his people, had now visited 
them to effect their redemption, they bowed their heads and wor- 
shiped. 

True to the word of the Lord to Moses the king of Egypt did 
not allow the Israelites to depart without having first necessitated 
much trouble and suffering to be caused to himself and his people. 
For in the progress of the vascillating course which Pharaoh pur- 



MOSAIC DISPENSATION. 29 

sued in relation to the requirements of Moses there had been abun- 
dantly verified the Lord's word to Moses, Ex. III., 19-20: " And 
I am sure that the king of Egypt will not let you go, no, not by a 
mighty hand. And I will stretch out my hand -and smite Egypt 
with all my wonders, which I will do in the midst thereof, and after 
that he will let you go." 

The Miracles of Moses. 

1. The first miracle recorded as having been performed by Moses 
and Aaron before Pharaoh was that of turning the rod into a ser- 
pent. The Egyptian magicians did as much with their rods ; but 
Moses' serpent swallowed up their serpents. Ex. VII. , 10-13: 
*' And Moses and Aaron went in unto Pharaoh and they did so as 
the Lord had commanded; and Aaron cast down his rod before 
Pharaoh, and before his servants and it became a serpent. Then 
Pharaoh also called the wise men and the sorcerers : now the ma- 
gicians of Egypt, they also did in like manner with their enchant- 
ments. For they cast down every man his rod and they became 
serpents: but Aaron's rod swallowed up their rods." 

In regard to this miracle, which is better understood as a sign 
wrought for a certain purpose, the record does not give to under- 
stand that it was wrought by Moses or Aaron, but rather by God 
through their instrumentality and for a certain purpose, namely, 
to impress upon Pharaoh that it was God's will that he should 
allow the Israelites to depart. It is true there is no other record 
to support this of Moses in the matter; but, on the other hand, 
there is none to contradict it ; and so, considering that it is repre- 
sented as having been wrought by God for a good purpose, the 
record of it should not lightly be drawn into disputation. 

2. The next miracle wrought in this cause is that of turning the 
waters of the Nile into blood. Its record is found in Ex. VII., 
19-25. The Lord commands Moses and Aaron to stretch out their 
rod over the waters of Egypt, which having done in the sight of 
Pharaoh and his servants all the waters were turned into blood. 
" And the fish that was in the river died and the river stank, and 
the Egyptians could not drink of the waters of the river, and there 
was blotfd throughout all the land of Egypt." The magicians suc- 
ceeded in doing likewise by their enchantments. " And all the 
Egyptians digged round about the river for water to drink; for 
they could not drink of the water of the river." Still Pharaoh's 



30 CKEATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

heart was hardened, neither did he hearken to them as the Lord 
had foretold to Moses. 

To this miracle the same remarks apply as in the preceding case. 
However the Egyptian magicians may be supposed to have wrought 
their miracle the record here represents the Lord as doing the 
miracle, in behalf of the Israelites, by the instrumentality of Moses 
and Aaron. 

3. The next miracle recorded as having been performed in this 
connection is that of the production of the frogs. Its record is in 
Ex. YIIL, 5-16: The Lord commands Moses to tell Aaron to 
stretch forth his rod over the waters and cause frogs to come up 
upon the land of Egypt; And Aaron having done so the frogs 
came up in such great abundance as to cover the land. The magi- 
cians, by their enchantments, succeeded likewise in bringing up 
frogs. Pharaoh's heart being now much affected by the miseries 
he had caused to his people he called for Moses and Aaron and 
asked them to entreat the Lord in behalf of him and his people, 
that the plague of the frogs might be removed from them. He 
promised, too, that he should let the Israelites go that they might 
sacrifice to the Lord in the wilderness. And Moses addressed 
him thus in return : « ' Glory over me ; when shall I entreat for thee 
and for thy servants and for thy people to cut off the frogs from 
thee and thy houses, that they may remain in the river only?" 
Pharaoh answered, "To-morrow," to which Moses replied, " Let 
it be according to thy word; that thou mayst know that there is 
none like unto the Lord our God." And he promised that the 
frogs should depart from the land and remain in the waters 
only. 

And Moses and Aaron having gone out from Pharaoh, Moses 
besought the Lord, who answered his prayer in the death of the 
frogs, whereby the land stank. Pharaoh, now seeing that he was 
freed from the frogs, again hardened his heart, as the Lord had 
foresaid concerning him. 

4. The next miracle or plague recorded is that of the plague of 
lice. Its record is in Ex. VIII. , 16-20, in direct connection with 
the account of the plague of frogs just closed. 

The Lord commands Moses to tell Aaron to stretch out his rod 
over the dust that it might become lice over all the land of Egypt. 
This Aaron did ; but the magicians, although they endeavored by 
their enchantments to do the same, were unable to do so. 

"The magicians said unto Pharaoh this is the finger of God." 



MOSAIC DISPENSATION. 81 

And Pharaoh's heart was still hardened so that he did not allow the 
people to go. 

5. The next miracle performed in this connection is the plague of 
flies. Its record is in Ex. VIII., 20-25. 

Here God commands Moses to threaten Pharaoh that if he allow 
not the people to go he will bring a plague of flies, or literally, a 
mixture of noisome beasts, upon all the land and that he would dis- 
tinguish between Egypt proper and the land of Goshen, wherein 
his people dwelt, so that no plague of flies should be there. That 
to-morrow this should be. Pharaoh refusing to comply with 
Moses' request this plague happened on the morrow, as according 
to the word of Moses. Upon this Pharaoh called for Moses and 
Aaron and said, " Go ye, sacrifice to your God in the land.'' With 
this offer of Pharaoh Moses is not content — he being unwilling to 
sacrifice to Jehovah in the land of Egypt, and finally obtained the 
consent of Pharaoh to their going three days' journey into the 
wilderness, it being provided that they should not go very far away 
and entreat God for him. 

Then Moses promises him to go out and entreat the Lord that 
the plague of flies should depart; at the same time requesting that 
Pharaoh should not any more deal deceitfully with them in prom- 
ising to let them go and then refusing. In answer to the p aver of 
Moses God removed the swarms of flies so that " there remained 
not one." Nevertheless Pharaoh, at this time also, hardened his 
heart, ft neither would he let the people go." 

6. The next recorded miracles in this connection are the murrain 
of cattle and the boils and blains upon man and beast. The record 
is in Ex. IX., 1-13. 

Here the Lord enjoins upon Moses to go in and tell Pharaoh that 
the Lord God of the Hebrews commands him to let his people go 
that they may serve him, and to make him understand that if he do 
not comply with this requirement the hand of the Lord shall be 
upon all the living creatures of the land, excepting the land of 
Goshen, in the way of a very grievous murrain. The set time ap-. 
pointed for the murrain was on the morrow ; at which time Pharaoh 
refusing the people exit the murrain came " and all the cattle of 
Egypt died," excepting the cattle of the children of Israel which 
did not die. And Pharaoh having sent to make inquiry discovered 
" there was not one of the cattle of the Israelites dead." And 
still the heart of Pharaoh was hardened so that he did not let the 
people go. 



32 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

7. Here the Lord commands Moses and Aaron to take handfuls 
of ashes from the furnace and that Moses should sprinkle it towards 
the heavens in the sight of Pharaoh. This having been done and 
Moses having sprinkled the ashes toward the heavens in Pharaoh's 
sight it became a boil breaking forth with blains upon man and 
upon beast. " And the magicians could not stand before Moses 
because of the boils ; for the boil was upon the magicians and upon 
all the Egyptians." "And the Lord hardened Pharaoh's heart 
and he hearkened not unto them as the Lord had spoken unto 
Moses." 

The next miracle recorded in this connection is the plague of hail. 
Its record is in Ex. IX., 22-29. 

8. Here the Lord commands Moses to stretch forth his rod to- 
ward heaven, that there might be hail in all the land of Egypt, 
upon man and beast, upon the animal and vegetable creatures. 
Moses having done as he was commanded, " the Lord senthu nder 
and hail, and the fire ran along upon the ground; and the Lord 
rained hail upon the land of Egypt. So there was hail and fire 
mingled with the hail, very grievous, such as there was none like in 
all the land of Egypt since it became a nation. And the hail smote 
all the land of Egypt, all that was in the field both man and beast; 
and the hail smote every herb of the field and broke every tree of 
the field. Only in the land of Goshen, where the children of Israel 
were, was there no hail." Having felt sorely affected by all this 
Pharaoh sent for Moses and Aaron and said to them: " I have 
sinned this time ; the Lord is righteous and I and my people are 
wicked. Entreat the Lord (for it is enough) that there be no more 
mighty thunderings and hail, and I will let you go and ye shall 
stay no longer." 

Moses having been thus entreated by Pharaoh goes out of the 
city and spreads forth his hands toward the Lord and the thunders 
and hail and rain ceased. Pharaoh seeing this result " sinned yet 
more, he and his servants." Andhe would not let the people go. 

The next miracle recorded in this connection is the plague of 
locusts, which is recorded in Ex. X., 12-21. 

9. Here the Lord commands Moses to stretch out his hand over 
the land of Egypt that there might come a plague of locusts up 
over the whole land and eat all that the land had left. Moses 
having done so " the Lord brought an east wind upon the land all 
that day and all that night and when it was morning the east wind 
brought the locusts." And the locusts went up over all the land 



MOSAIC DISPENSATION. 33 

and rested in all the coasts of Egypt. Very grievous were they; 
before them were there no such locusts, nor after them will there 
be such. They covered the face of the whole earth so that the 
land was darkened ; and they ate every herb of the land and all the 
fruits of the trees which the hail had left ; and there remained not 
any green thing in the trees or in the herbs of the field through all 
the land of Egypt. Then, Pharaoh having called for Moses and 
Aaron in haste said, "I have sinned against the Lord your God 
and against you. Now, therefore, forgive I pray you my sin only 
this once, and entreat the Lord, your God, that he may take away 
from me this death only." 

And Moses having gone out from Pharaoh and entreated the 
Lord, the Lord, in answer to his prayer, " turned a mighty, strong 
west wind, which took away the locusts and cast them into the 
Red sea; there remained not one locust in all the coasts of Egypt." 
But this time also the Lord hardened Pharaoh's heart so that he 
did not let the people go. 

The next miracle recorded in this connection is the plague of 
darkness. Its record is in Ex. X., 21-29. 

10. Here the Lord commands Moses to stretch forth his hand 
toward heaven so that there might be darkness over all the land of 
Egypt, " even darkness which may be felt." Moses having obeyed 
this command there ensued a thick darkness in all the land of 
Egypt for three days. 

" They saw not one another, neither rose any one from his place 
for three days ; but all the children of Israel had light in their 
dwellings." Hereupon Pharaoh calls for Moses and says, Go ye 
serve the Lord ; only let your flocks and your herds remain behind 
let your little ones also go with you. 

But Moses told him that he must give them sacrifices and burnt 
offerings that they may sacrifice unto the Lord. Our cattle also, 
said he, must go with us, there shall not an hoof be left behind; 
for of these we must take to sacrifice to the Lord our God ; and we 
know not until we come thither with what we shall serve the Lord. 
But, the Lord having hardened Pharaoh's heart this time, also, he said 
to Moses: Get thee from me, take heed to yourself to see my face 
no more; for in the day you see my face you shall die. 

And Moses said : You have spoken well; I will see your face no 
more. 

The next miracle recorded in this connection is the death of the 
firstborn of the Egyptians. Its record is in Ex. XII., 21-43. 
3— c 



34 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC 

11. Moses having assembled all the elders of Israel tells them to 
select, each family, a lamb, and kill it for the purpose of the pass- 
over. That they shall then dip in the blood, which they shall have 
caught in a basin, a bunch of hyssop and so sprinkle the lintel and 
the two side posts with the blood; that then they shall remain 
indoors, not one of them going out of the door of his house until 
morning. «< For the Lord will pass through to smite the Egyp- 
tians ; and when he seeth the blood upon the lintel and on the two 
side posts the Lord will pass over the door, and will not suffer the 
destroyer to come in unto your houses to smite you. And ye 
shall observe this thing for an ordinance to thee and to thy sons 
forever. And it shall come to pass, when ye be come to the land 
which the Lord will give you, according as he hath promised, that 
ye shall keep this service. And it shall come to pass, when your 
children shall say unto you : What mean ye by this service ? That 
ye shall say: It is the sacrifice of the Lord's passover, who passed 
over the houses of the children of Israel in Egypt, when he smote 
the Egyptians and delivered our houses. And the people bowed 
the head and worshiped." 

Having received these instructions the Israelites went away and 
did as they were commanded. And at midnight the Lord smote 
all the first born in Egypt both of man and beast. And when 
Pharaoh rose up late in the night he found a doleful cry in Egypt, 
for there was not a house wherein there was not one dead." 

He hastily calls for Moses and Aaron, while it was yet night, and 
told them to get away from among his people both they and the 
Israelites: and go and serve the Lord as they had so long desired. 
He also gave them permission noW, for the first time, to take with 
them their flocks and their herds and requested from them their 
blessing on himself. 

Now, the Israelites, gladly availing themselves of his permission, 
hasten their preparations to depart, and take their dough before it 
was leavened, bound up in their kneading-troughs upon their shoul- 
ders. And acting on the word of Moses they borrowed from the 
Egyptians all the valuables they could, consisting largely of jewels 
of silver and of gold and raiment; and these they the more easily 
obtained, the Lord giving them great favor in the sight of the 
Egyptians, so that they lent them such things as they required ; 
" and they spoiled the Egyptians." 

Having started on their journey the Israelites directed their 
course from Rameses, a city better known as Heliopolis, to Sue- 



MOSAIC DISPENSATION. 35 

coth, about six hundred thousand men on foot, besides ( women 
and) children. And a mixed multitude went up also with them, 
and of flocks and herds a large number of cattle. 

Having had to leave Egypt in such haste they had not time to pre- 
pare food for their journey and so they baked cakes of the unleav- 
ened dough which they had in their troughs on their shoulders. 

"Now the sojourning of the children of Israel, who dwelt in 
Egypt, was four hundred and thirty years. And it came to pass at 
the end of the four hundred and thirty years, on the self-same day, 
that all the hosts of the Lord went out from the land of Egypt." 
This wonderful night in which they began their exodus is to be ob- 
served to the Lord by the Israelites in all their generations. 

And, in regard to the observance of the passover, the following 
ordinances are recorded. No stranger was to eat thereof, but a serv- 
ant, bought with money, when circumcised could eat thereof. A 
stranger, and a hired servant should not eat of it. In one house it 
should be eaten, none of the flesh being permitted to be carried out 
of the house ; neither should a bone of the lamb or kid selected be 
broken. All the congregation of Israel should keep it. And 
when a stranger sojourning among them would keep the passover 
all his males should be circumcised ; this done he should be as one 
born in the land; for no uncircumcised person should eat the pass- 
over. On the day of the passover the Israelites commenced their 
departure from Egypt. 

Not now speaking of the signs connected with the record concern- 
ing the burning bush, nor of the rod of Moses turned into a ser- 
pent, we have in the foregoing a series of plagues recorded as having 
been visited by God upon the Egyptians, on account of the un- 
willingness or refusal of their governors to let the Israelites go. 
And now speaking particularly in reference to these signs they are 
in order, as you have seen euumerated from the orignal, as follows: — 

1. 



2. 


a 


r o 
ft 


ii 


ii 


frogs. 


3. 


i 


a 


ii 


ii 


lice. 


4. 


a 


a 


ii 


ii 


flies or swarms of noisome creatures 


5. 


16 


a 


ii 


ii 


murrain of cattle. 


6. 


a 


a 


ii 


ii 


boils and blains. 


7. 


a 


a 


ii 


ii 


hail mingled with fire. 


8. 


a 


ii 


ii 


ii 


locusts. 


9. 


a 


(« 


it 


ii 


darkness for three days. 


lO. 


(« 


<« 


ii 


a 


death of the firstborn. 



36 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

It is throughout asserted or implied that these wonders were 
wrought by God himself through the instrumentality of Moses or 
Aaron ; so that, without anybody ever intending to stand dogmati- 
cally upon any of them or to assert anything arbitrarily or dog- 
matically either concerning them or upon them, as a basis, I may 
say, if the language, in which the records are set forth, be deemed 
of literal signification and self-consistent — there being no other 
record to support them — then should they not lightly be brought 
into disputation. 

In the solution of these and such questions the two general ideas 
come into play ; first, the omnipresence of God, which, of course, in- 
cludes his omnipotence and omniscience; and, secondly, our idea of 
the probable permanency of the cosmical phenomena, as to forms, 
changes, etc., much as they have impressed themselves upon man 
during the historic ages of recorded human experience. The one 
of these ideas, I myself have no doubt, may be found consistent 
with the other, and the accounts of the miracles as recorded at the 
entrance of the new dispensations, when properly understood, to be 
not inconsistent with the general historic cosmical experience. 

The adoption of my understanding, given above, as to who the 
people called the Israelites of the Exodus really were and their real 
relation to the people of Egypt generally, by descent of twenty 
generations in the country, as well as to the dynasty ruling therein 
in the age of the Exodus, will go far towards rendering the wonders 
called plagues or miracles, records of which we have as connected 
with the Exodus, more easily understood, as to what their real lit- 
erary nature was, whether historic, or allegoric and symbolic. For, 
pro exemplo, when in the accounts of the plagues given a distinction 
is made between the Egyptians and the Israelites, the readers, re- 
flecting that they being both of the same stock, concludes the mean- 
ing must be that the distinction in the mind of the writer was 
meant to be between the oppressed and their oppressors or between 
the people of the immediately preceding dynasty now oppressed 
and those of the actual ruling dynasty, who were the oppressors. 

When, then, it is said concerning the plague of darkness, for in- 
stance, that the Egyptians could not see each other for three days, 
while there was light in all the habitations of the Israelites ; or. 
when, in the account given of any other plague or sign, such a 
striking distinction is made between the Egyptians and the Israelites 
the reader readily concludes that the record is intended to have 
some other meaning than a strictly literal one, although that mean- 



MOSAIC DISPENSATION. 37 

ing when arrived at may be found to be of far greater importance 
than any which a strictly literal interpretation could, in the 
case, afford. 

As to the Route of the Israelites on their Exodus. 

And, now, while my position is that those people called the Is- 
raelites of the Exodus departed from Egypt in the reign of the 
great Sesostris-Rameses I may say in regard to the route which they 
took on that departure under Moses that the account in Ex. XIII., 
17, 18, 20-22 is the record we have thereof . 

This is as follows : "And it came to pass when Pharaoh had let the 
people go that God led them not through the way of the land of the 
Philistines, although that was near; for God said, Lest peradvent- 
ure the people repent, when they see war, and they return to 
Egypt. But God led the people through the way of the wilderness 
of the Red Sea. And the children of Israel went up by five in a 
rank out of the land of Egypt.' ' "And they took their journey 
from Succoth and encamped in Etham in the edge of the wilderness. 
And the Lord went before them by day in a pillar of a cloud ; and 
by night in a pillar of fire, to give them light to go by day and 
night. He took not away the pillar of a cloud by day, nor the 
pillar of fire by night from before the people." 

The next encampment of the Israelites after Etham (Edom or 
Adam) was at Pi-hahiroth (Pi-chseth-air-oth the cities), which is 
understood by scriptural geographers as the same with the place 
called in later times Hieropolis. The situation of this in that age is 
understood to have been near a former arm of the gulf of Suez, 
which is now dry, and the location as now understood is about fifty 
miles from the nearest point of that gulf. 

Meantime it is reported to Pharaoh and his servants that the 
Israelites had departed and they say among themselves, " Why 
have we let Israel go from serving us? And the Lord 
hardens Pharaoh's heart so that he pursues after the Israelites, in 
six hundred chosen chariots. When the Israelites, encamped near 
Pi-hahiroth, see the army of Egyptians in pursuit they are afraid 
and say to Moses : "Is it because there were no graves in Egypt 
thou hast taken us away to die in the wilderness ? Is not this the 
word that we did tell thee in Egypt, saying, Let us alone that we 
may serve the Egyptians ? For it had been better for us to have 
served the Egyptians than that we should die in the wilderness. 



38 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

And Moses said unto the people, Fear ye not, stand still and see 
the salvation of the Lord, which he will show you to-day: for the 
Egyptians, whom ye have seen to-day ye shall see them again no 
more forever. The Lord shall fight for you and ye shall hold your 
peace." All this, it will be borne in mind, is preliminary to the 
passage of that branch of the Gulf of Suez or Red Sea, which must 
at that time, if this record be of literal signification, have extended 
fifty miles farther inland than it does now. And here we approach 
to the performance of another miracle whose record is found in 
Ex. XIV., 15-31. Here the Lord tells Moses to lose no time in 
having the children of Israel go forward for that he will bring 
them on dry land through the midst of the sea, while he will derive 
to himself honor in the destruction of Pharaoh and his host. 
"And the angel of God, which went before the camp of Israel re- 
moved and went behind them ; and the pillar of a cloud removed 
from before their face and went behind them : and it came between 
the camp of the Egyptians and the camp of Israel ; and it was a 
cloud and darkness to them, but it gave light by night to these; so 
that the one came not near the other all the night' ' . 

The Israelites Pass the Red Sea, Wherein the Egyptians 

are Drowned. 

And Moses having stretched out his rod over the sea in obedi- 
ence to the command of God, " caused the sea to go back by a 
strong east wind all that night, and made the sea dry land, and the 
waters were divided. And the children of Israel went into the 
midst of the sea upon the dry ground ; and the waters were a wall 
unto them on their right hand and on their left. 

And the Egyptians pursued and went in after them to the midst 
of the sea, even all Pharaoh's horses, his chariots and his horse- 
men. 

And it came to pass that in the morning watch the Lord looked 
to the host of the Egyptians, through the pillar of fire and of the 
cloud and troubled the host of the Egyptians. And took off their 
chariot wheels, that they drave them heavily: So that the Egyp- 
tians said : Let us flee from the face of Israel ; for the Lord fijxhteth 
for them against the Egyptians." 

Here the Lord commands Moses to again stretch out his rod over 
the sea so that the waters might close in upon the Egyptians and 
submerge their armament: "And Moses stretched forth his hand 



MOSAIC DISPENSATION. 39 

over the sea and the sea returned to his strength, when the morn- 
ing appeared; and the Egyptians fled against it; and the Lord 
overthrew the Egyptians in the midst of the sea, and the waters 
returned and covered the chariots and the horsemen and all the 
host of Pharaoh that came into the sea after them ; there remained 
not so much as one of them. But the children of Israel walked 
upon dry land in the midst of the sea; and the waters were a wall 
unto them on their right hand and on their left. 

Thus the Lord saved Israel that day out of the hand of the Egyp- 
tians; and Israel saw the Egyptians dead upon the seashore. 

And Israel saw that great work which the Lord did upon the 
Egyptians; and the people feared the Lord, and believed the Lord 
and his servant Moses." 

They go forward to Marah, to Elim and the Wilderness 

of Sin. 

The Israelites then, having performed unto the Lord a praise 
service, wherein Moses, Aaron, Miriam and the women participated 
with vocal and instrumental music, took their journey through the 
wilderness of Shur for three days in which they found no water 
until they came to Marah, a place which derived its name from 
water of a bitter taste which its springs contained. Here, on the 
people complaining because of the want of drinkable water, the 
Lord in answer to Moses' prayer, graciously shows him a tree, 
which he having cast into the waters, they became sweet. Here 
Moses made for the people a statute and an ordinance, and promised 
that if they should keep his commandments and statutes, the Lord 
would put upon them none of those diseases which he had put upon 
the Egyptians. 

Their next temporary encampment, on their march, was Elim, 
where were twelve wells of water and seventy palm trees. 

Ex. XVI. Having pushed forward from Elim they next encamped 
in the wilderness of Sin, which is between Elim and Sinai, on the 
fifteenth day of the second month after their departure out of 
-Egypt- Here they murmured against the Lord on account of w 7 ant 
of sufficient food, saying, " Would to God we had died by the hand 
of the Lord in the land of Egypt, where we sat by the flesh pots, 
and where we did eat bread to the full ! for ye have brought us 
forth into this wilderness to kill the whole assembly with hunger." 
Then the Lord informed Moses that he would rain bread from 



40 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

heaven, for them, whereof they should gather a certain portion 
every day, that he might prove them whether they would walk in 
his law or not. 

He said that on the sixth day they should gather twice as much 
as upon the other days, so as to have a supply on hand, and not be 
necessitated to gather on the Sabbath. 

And Moses and Aaron spoke reprovingly to the people because 
they murmured against them and against the Lord, and told them 
that in the morning they should see the glory of the Lord, as a sign 
that he heard their murmurings. And Moses said further that in 
the morning God would give them bread to eat and in the evening 
flesh, as a sign that he had heard their murmurings. 

And Moses and Aaron having brought all the people together 
they looked toward the wilderness and saw the glory of the Lord 
appearing in the cloud. 

" And," in answer to the Lord's promise, " it came to pass that 
at even the quails came up and covered the camp ; and in the morn- 
ing the dew lay round about the host. 

And when the dew that lay was gone up, behold, upon the face 
of the wilderness, there lay a small round thing, as small as the 
hoar frost on the ground. 

And when the children of Israel saw it, they said one to another 
it is manna; for they wist not what it was. And Moses said unto 
them, This is the bread which the Lord hath given you to eat. 
This is the thing which the Lord hath commanded. Gather of it 
every man according to his eating; an omer for each man, accord- 
ing to the number of your persons ; take ye every man for them 
which are in his tents." And the people did as commanded. 
" And Moses said, Let no man leave of it till the morning." Not- 
withstanding some did leave of it till the morning and it bred 
worms and stank. And Moses was wroth by reason of their dis- 
obedience. But the portion which they gathered on the sixth day 
intended for the Sabbath did not decay until after the time of its 
use on that day. Every man in the morning gathered of it accord- 
ing to his eating and when the sun waxed hot it melted. For their 
evening meal quails were provided. On the Sabbath day it rained 
no manna. The manna was like coriander seed, white, and the taste 
of it was like that of wafers made with honey. Aaron, at the com- 
mand of Moses, laid up a pot of manna, an omer in measure, about 
6^ pints English, which was to be afterwards preserved in the ark 
of the covenant as a memorial to the Israelites of the after times of 



MOSAIC DISPENSATION. 41 

the way in which God had fed their ancestors in the wilderness for 
forty years. 

Moses draws water from the rock at Rephidim and Joshua 
fights with amalek. 

Ex. XVII. From the wilderness of Sin the Israelites pushed 
forward their journey and next encamped at Rephidim, which ap- 
pears on the map of the wanderings to have been in the country 
of the Amalekites, just north of the cluster of Mount Horeb. 
Here again there is no water for jthe people to drink, the people 
begin murmuring, " and Moses said unto them, why chide ye with 
me ? Wherefore do ye tempt the Lord V ' But the people answering 
said, " Wherefore is this that thou hast brought us up out Egypt, 
to kill us and our children and our cattle with thirst; Moses there- 
upon cried unto the Lord, saying, " what shall I do unto this peo- 
ple? They be almost ready to stone me." And the Lord tells 
him to go before the people, accompanied by some of the elders of 
Israel, and having his rod in his hand : That he would himself stand 
before him upon the rock in Horeb, which he, Moses, striking with 
his rod there should flow out water in abundance for the people to 
drink. Moses obeyed and smote the rock in the sight of the elders 
of Israel and the waters flowed out whereof the people and their 
cattle satisfied their thirst. And Moses called the name of the 
place Massah (temptation) and Meribah ( chiding) because of the 
chiding of the children of Israel and because they tempted the 
Lord, saying, Is the Lord among us or not? 

Soon after the Amalekites appear to fight against Israel, which 
would make it appear probable that Rephidim was in the Amale- 
kites' territory. In this connection the name of Joshua is first men- 
tioned, whom Moses commands to choose out men to go out and 
fight against Amalek; and promises him that he himself would 
stand on the hill-top with the rod of God in his hand. 

Joshua did as Moses commanded and fought against Amalek, and 
Moses, Aaron and Hur during the contest were on the hill-top ob- 
serving, and praying: "And it came to pass, when Moses held up 
his hand that Israel prevailed; and when he let down his hand 
Amalek prevailed. 

And Moses hands were heavy; and they took a stone and put it 
under him, and he sat thereon: And Aaron and Hur stayed up his 
hands, the one on the one side and the other on the other side; and 
his hands were steady until the going down of the sun. 



42 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

¥ 

And Joshua discomfited Amalek and his people with the edge of 
the sword. 

And the Lord said unto Moses, write this for a memorial in a 
book and rehearse it in the ears of Joshua; for I will utterly put 
out the remembrance of Amalek from under heaven. 

And Moses built an altar here and called the name thereof Jeho- 
vah — nissi," •• e., the Lord my banner. 

Ex. XVIII. 

MOSES' FATHER-IN-LAW COMES OUT TO MEET HIM. 

When Shethro, Moses' father-in-law had been apprised of Moses' 
presence in his country again and had heard of all that the Lord had 
done in taking the Israelites out of Egypt under the conduct of 
Moses, Ke took Zipporah and his two sons Gershom and Eliezer, 
whom Moses some time previously had sent to him and came 
with them to the encampment to visit Moses. 

When it had been announced to the latter that his father-in-law, 
with his own wife and two children, were near by coming to visit 
him he went out and met them all with a warm salutation and greet- 
ing and brought them into the camp. He then recited to his father- 
in-law what God had done to Pharaoh before he allowed the people 
to go, and also what had happened them on the way up to this time. 
" And Shethro rejoiced and said, Blessed be the Lord, who hath de- 
livered you out of the hand of the Egyptians, and out of the hand of 
Pharaoh, who hath delivered the people from under the hand of the 
Egyptians. 

Now I know that the Lord is greater than all gods; for in the 
thing wherein they dealt proudly he was above them.- 

And Shethro took a burnt offering and sacrifices for God; and 
Aaron came, and all the elders of Israel, to eat bread with Moses' 
father-in-law before God." 

This representation of Moses' interview with his father-in-law,, 
both now met here again after a long interval, and Moses having 
fully effected the object for which he went away, if granted literal 
in signification, must be deemed of great interest. 

The latter part of Ch. XVIII., verses 13-27, teaches us that 
Moses, in compliance with the suggestion of his father-in-law, 
places rulers over the people, in order of rulers of thousands, of 
hundreds, of fifties and of tens. This had the effect of removing 



MOSAIC DISPENSATION. 4$ 

from himself much of the burden with which hitherto he had 
been oppressed and a systematic order of government or, at least, 
of judicature began now to be established. 

Ex. XIX. 

The Israelites go forward to Mount Sinai. 

The Israelites having pushed forward from Rephidim encamp in 
the wilderness of Sinai before the mount. 

And Moses having gone up into the mountain the Lord called to 
him out of the mountain, saying, " Thus shalt thou say to the 
house of Jacob and tell the children of Israel; Ye have seen what 
I did unto the Egyptians, and how I bare you on eagle's wings 
and brought you unto myself. 

Now, therefore, if you will obey my voice indeed and keep my 
covenant then ye shall be a peculiar treasure unto me above all 
people ; for all the earth is mine. 

And ye shall be unto me a kingdom of priests and an holy 
nation. These are the words which thou shalt speak unto the 
children of Israel." 

Moses having come down from the mount convened the elders of 
the people and recited to them what the Lord had said. Hereupon 
the people in their turn, answered saying, "All that the Lord hath 
spoken we will do. And Moses returned the words of the people 
unto the Lord." 

The Lord then tells Moses that he will come to him in a thick 
cloud, so that the people might hear his voice when he should 
speak, and afterwards forever believe in Moses' account. 

And the Lord commanded Moses to go and sanctify the people 
during two days and have them to wash their clothes ; and to have 
them ready for the third day for that on that day he would come 
down " in the sight of all the people " upon Mount Sinai. 

"And thou shalt set bounds unto the people roundabout, saying,. 
Take heed to yourselves that ye go not up into the mount, or 
touch the border of it; whosoever toucheth the mount shall be 
surely put to death. 

There shall not an hand touch it, but he shall surely be stoned 
or shot through; whether it be beast or man, it shall not live: 
when the trumpet soundeth long they shall come up to the mount." 

Moses having gone down from the mountain sanctified the people 



44 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

and had them wash their clothes : He enjoined also upon the men 
not to come near their wives and to be ready by the third day. 

And it happened on the morning of the third day "that there 
were thunders and lightnings and a thick cloud upon the mount and 
the voice of the trumpet exceeding loud ; so that all the people 
that were in the camp trembled.' ' 

Then Moses led forth the people out of the camp " to meet with 
God; " and they stood at the lower parts of the mount. 

" And Mount Sinai was altogeter on a smoke because the Lord 
descended upon it in fire ; and the smoke thereof ascended as the 
smoke of a furnace, and the whole mount quaked greatly. 

And when the voice of the trumpet sounded long and waxed 
louder and louder, Moses spake, and God answered him by a voice. 

And the Lord came down upon Mount Sinai, on the top of the 
mount; and the Lord called Moses up to the top of the mount; and 
Moses went up. 

And the Lord said unto Moses, Go down, charge the people, lest 
they break through unto the Lord to gaze, and many of them per- 
ish. 

And let the priests also, which come near to the Lord, sanctify 
themselves lest the Lord break forth upon them. 

And Moses said unto the Lord, the people cannot come up to 
Mount Sinai; for thou chargedst us saying, Set bounds about the 
mount and sanctify it. 

And the Lord said unto him, Away, get thee down ; and thou shalt 
come up, thou and Aaron with thee ; but let not the priests and 
the people break through to come up unto the Lord, lest he break 
forth upon them." 

Moses thereupon went down and addressed the people. 

Here is the foundation of the Jewish theocracy, God speaks to 
and governs the people through Moses, that is, the written law. 
Here the law begins to be delivered which has governed the nation 
civilly and religiously now for over three thousand years. Moses 
must be distinguished from the Jewish priesthood. Moses is the 
law, whereto the priests as well as the people were amenable. The 
Lord commands Moses to get him down and come up, himself and 
Aaron together; " but " tells him to '« let not the priests and the 
people break through to come up unto the Lord lest he break forth 
upon them." The high priest among the Jews, who stood for Aaron, 
corresponded doubtless pretty nearly to the primate or presiding 
bishop of the English church ; the Jewish priests to the English 



MOSAIC DISPENSATION. 45 

presbyters and the Levites to the deacons. The man standing for 
Moses in the English polity I suppose would be the functionary in 
that government they call the prime minister or first servant ; that 
is, if the king himself be not understood as the Moses of the En. 
glish polity. In the language of the book of Exodus Moses and 
Aaron were reciprocally and respectively a God and a mouth to 
each other. But still Moses was only prime minister of God to the 
Israelites as the king or chief ruler of any nation is or should be 
and should consider himself only to be the first servant of God to 
his people. 

In the chapter immediately following that we have just gone over 
there is the foundation of the Mosaic law proper as the ten com- 
mandments are or should be the foundation of all national codes of 
law. 

Ex. XX. 

The Law given to Moses on Mount Sinai. The Ten Com- 
mandments, etc. 

This chapter is mainly set forth as in the words of God himself. 
Therefore it being necessary for me to give it in some way I shall 
have to quote it mostly as it stands in the text: — 

" And God spake all these words, saying, I am the Lord thy 
God, which have brought thee out of the land of Egypt, out of the 
house of bondage. 

Thou shalt have no other gods before me. 

Thou shalt not make unto thee any graven image, or any like- 
ness of anything that is in the heavens above, or that is in the earth 
beneath, or that is in the water under the earth: 

Thou shalt not bow down thyself to them nor serve them : for I 
the Lord thy God am a jealous God, visiting the iniquities of the 
fathers upon the children unto the third and fourth generation of 
them that hate me : 

And shewing mercy unto thousands of them that love me and 
keep my commandments. 

Thou shalt not take the name of the Lord thy God in vain; for 
the Lord will not hold him guiltless ^hat taketh his name in vain. 

Remember the Sabbath day to keep it holy. 

Six days shalt thou labor and do all thy work : 

But the seventh day is the Sabbath of the Lord, thy God: in it 
thou shalt not do any work, thou, nor thy son nor thy daughter, 



46 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

thy manservant nor thy maidservant, nor thy cattle, nor the 
stranger that is within thy gates. 

For in six days the Lord made heaven and earth, the sea and all 
that in them is, and rested the seventh day : wherefore the Lord 
blessed the seventh day and hallowed it. 

Honor thy father and thy mother; that thy days may be long 
upon the land, which the Lord thy God giveth thee. 

Thou shalt not kill. 

Thou shalt not commit adultery. 

Thou shalt not steal. 

Thou shalt not bear false witness against thy neighbor. 

Thou shalt not covet thy neighbor's house, thou shalt not covet 
thy neighbor's wife, nor his manservant, nor his maidservant, nor 
his ox, nor his ass, nor anything that is thy neighbor's." 

In the foregoing are included the ten commandments, a proper 
obedience to which would do away largely with one of our now 
much overstocked professions, namely, the law, as it would render 
courts of judicature to a large degree unnecessary, and confine the 
law business mostly to matters pertaining to real estate transfers, 
deeds, abstracts, etc. 

" And" when this law was being delivered to Moses on Sinai, 
«< all the people saw the thunderings, and the lightnings, and the 
noise of the trumpet, and the mountain smoking; and when the 
people saw it they removed and stood afar off. 

And they said unto Moses, Speak thou with us and we will hear; 
and let not God speak with us lest we die." 

And Moses bade the people not to fear, that God was proving 
them so that his fear might remain with them to prevent them from 
sinning. God instructed Moses further that in building altars to 
bim these altars should be of earth, whereon to offer their burnt 
offerings and peace offerings ; but if they should build an altar of 
stone it should not be hewn stone; "for if thou lift up thy tool 
upon it thou hast polluted it." 

Neither should they go up by steps to his altar " that thy nak- 
edness be not discovered thereon." 

The following three chapters, viz., Ex. XXL, XXII. and 
XXIII. are taken up with various laws, judicial, moral, ceremonial, 
Sabbatical, etc f The XXIV th chapter we shall particularly notice 
as follows : — _ . 

The Lord commands Moses and Aaron, Nadab and Abihu and 
seventy of the elders to come up to him in the mount, and to wor- 
ship afar off. Moses alone should come near the Lord. 



MOSAIC DISPENSATION. 47 

Then after Moses had written all the words of the Lord and risen 
up early in the morning and builded an altar under the hill and 
twelve pillars, according to the twelve tribes of Israel; and after 
he had sent young men who offered burnt offerings and peace of- 
ferings unto the Lord; and after he had read the book of the cove- 
nant to the people and had their assent thereto, then having 
sprinkled the altar and the people with blood he and Aaron with 
Nadab and Abihu and the seventy elders ascended the mount. 
"And they saw the God of Israel; and there was under his feet, as 
it were, a paved work of a sapphire stone, and as it were the body 
of heaven in its clearness. 

And upon the nobles of the children of Israel he laid not his 
hand; also they saw God and did eat and drink." 

The Lord then commands Moses to come up to him into the 
mount and he will give him tables of stone and a law and com- 
mandments which he had written out himself that Moses might 
teach them. 

Moses thereupon and his minister Joshua go up into the mount. 

And Moses tells the elders to await them here until they would 
return ; and that in their absence Aaron and Hur would attend to 
the settlement of any matters which required such attention. 

"And Moses went up to the mount and a cloud covered the 
mount. 

And the glory of the Lord abode upon Mount Sinai, and the 
cloud covered it six days; and the seventh day he called unto 
Moses out of the midst of the cloud. 

And the sight of the glory of the Lord was like devouring fire 
on the top of the mount in the eyes of the children of Israel. 

And Moses went into the midst of the cloud, and got him up into 
the mount; and Moses was in the mount forty days and forty 
nights." 

The succeeding chapters Ex. XXV., XXVI., XXVII, XXVIII., 
XXIX., XXX., XXXI. relate variously to the preparations and 
directions for building the ark of the covenant; the tabernacle and 
its furniture; the altar of burnt offerings; to the separation of 
Aaron for the priesthood, the priestly garments, Urim and Thum- 
mim, etc.; the consecration of the priests; the altar of incense, 
and ransom of souls; the sacred perfumes, anointing oils, etc. 

The last verse of chapter XXXI., which is as follows: " And he 
gave unto Moses, when he had made an end of communing with 
him upon Mount Sinai, two tables of testimony, tables of stone, 



48 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

written with the finger of God," is the realization of what God had 
promised to give to Moses in Ex. XXIV., 12. 

The Golden Calf in Sinai. 

To chapter XXXII let us give some closer attention. It records 
a wonderful, almost unaccountable change in the people's minds in 
regard to the religion which they had so lately and so often prom- 
ised to believe in and support. It records that when the people 
saw that Moses delayed so long to come down from the mount they 
assembled about Aaron and demanded of him to make gods that 
should go before them; "for as for this Moses, the man that 
brought us up out of the land of Egypt, we wot not what is be- 
come of him." Aaron, in reply, bade them break off the golden 
ear-rings which were in the ears of their wives and sons and daugh- 
ters and bring them to him. This they did: and of the collection 
which they made of those ornaments he formed a molten calf with 
his graving tool, and they said: "These be thy gods, O Israel, 
which brought thee up out of the land of Egypt." 

Before this golden calf Aaron built an altar and made proclama- 
tion, saying, To-morrow is a feast of the Lord. 

On the morrow, therefore, the people rose up early and offered 
burnt offerings and peace offerings: " and the people sat down to 
eat and to drink, and rose up to play." 

Hereupon the Lord commanded Moses to get him down from the 
mount, for that the people whom he had led up out of Egypt were 
now corrupting themselves : That they had turned aside quickly 
out of the way of his commandments and had made them a molten 
calf and worshiped and sacrificed to it and said, These be thy gods, 
O Israel, which have brought thee up out of the land of Egypt. 
The Lord said also to Moses that he had seen this people, and be- 
hold, it is a stiffnecked people; and added, " Now, therefore, let 
me alone, that my wrath may wax hot against them, and that I may 
consume them; and I will make of thee a great nation." 

Moses, greatly affected by those evil tidings and by the wrath of 
the Lord by reason thereof besought the Lord and said, " Lord, 
why doth thy wrath wax hot against thy people, which thou hast 
brought forth out of the land of Egypt with great power and with 
a mighty hand ? Wherefore should the Egyptians speak and say, 
For mischief did he bring them out to slay them in the mountains, and 
to consume them from the face of the earth ? Turn from thy fierce 
wrath, and repent of this evil against thy people. 



MOSAIC DISPENSATION. 49 

Remember Abraham, Isaac and Israel, thy servants, to whom 
thou swearest by thine own self and saidst unto them, I will multi- 
ply your seed as the stars of heaven ; and all this land that I have 
spoken of will I give unto your seed, and they shall inherit it for- 
ever. And the Lord repented of the evil, which he thought to do 
unto his people." 

This supplication ended Moses turned and went down from the 
mount, carrying with him the two tables of the testimony, which 
were written or engraved on both sides by the hand of God. 

Joshua, having heard the noise of the people as they shouted 
said to Moses, " I hear a noise of war in the camp ; not, indeed, the 
voice of them that shout for mastery, nor of them that cry for be- 
ing overcome, but the noise I hear is of those that sing." 

Moses having come near the camp saw the dancing which accom- 
panied the noise and his anger waxing hot he cast the tables of 
stone out of his hands and broke them beneath the mount. 

He then proceeded to take the calf, which they had made, and 
burnt it in the fire and ground it to powder and strewed it upon the 
water and made the Israelites drink of it. 

In a firm but angry tone he then asked Aaron, what the people 
had done to him, that caused him to bring such a great sin upon 
them ? Aaron answered that he earnestly hoped the anger of his 
Lord would not wax hot, more especially since he knew by expe- 
rience how stiff-necked this people were : that they had demanded 
of him saying, Make us gods which shall go before us, as for this 
Moses, the man that brought us up out of the land of Egypt we wot 
not what is become of him." 

Hereupon Aaron recites how he got the material for the calf and 
then cast and moulded into its present shape. 

And Moses standing in tha gate of the camp said, Who is on the 
Lord's side! let such come unto me. And, in response, all the 
sons of Levi showed themselves on his side. And he addressed 
them as follows: " Thus saith the Lord God of Israel, Put every 
man his svv^rd by his side, and go in and out from gate to gate 
throughout the camp, and slay every man his brother and every man 
his companion, and every man his neighbor. And the children of 
Levi did according to the command of Moses : and there fell of the 
people that day about three thousand men." 

On the next day Moses addressed the people saying, " Ye have 
sinned a great sin ; and now I will go up unto the Lord ; perad- 
venture I shall make an atonement for your sin." And Moses go- 
4— c 



50 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

ing up again unto the Lord, said, Oh this people have sinned a 
great sin, and have made them gods of gold; Yet now, if thou 
wilt, forgive their sin ; — and, if not, blot me, I pray thee out of 
thy book which thou hast written. To this prayer of Moses the 
Lord replied thus: " Whosoever hath sinned against me, him will 
I blot out of my b*ook. Therefore now go, lead the people unto 
the place of which I have spoken unto thee; behold mine angel 
shall go before thee ; nevertheless in the day that I visit it I will 
visit their sin upon them. And the Lord plagued the people be- 
cause they made the calf which Aaron made." 

Ex. XXXIII., also is worthy of our more close attention: Here 
the Lord promises to send an angel before the Israelites, not 
deigning himself to go up in the midst of them "for they are a 
stiff-necked people," lest he should consume them on the way, unto 
a land flowing with milk and honey from which his angel will drive 
out before them the Canaanite, the Amorite, and the Hittite and 
the Perizzite, the Hivite and the Jebusite. 

The people having heard these evil tidings mourned and refused 
to put on their ornaments. And Moses pitched the tabernacle or 
temple-tent, far off without the camp and called it the tabernacle 
of the congregation and to this all resorted who sought the Lord. 
But when Moses went towards the tabernacle all the people went 
to their tent door and looked after him until he had disappeared 
inside of the tabernacle's door. 

And when Moses entered the tabernacle the cloudy pillar de- 
scended and stood at the door of the tabernacle and the Lord talked 
with Moses. And the people seeing the cloudy pillar standing at 
the door of the tabernacle all worshiped standing at their tents' door. 
** And the Lord spake unto Moses face to face as a man speaketh 
unto his friend. And he turned again into his camp, but his servant 
Joshua, the son of Nun, departed not out of the tabernacle." 

Moses thus reasons with the Lord, See, thou sayest unto me, 
Bring up this people ; and thou hast not let me know whom thou 
wilt send with me. Yet thou hast said I know thee by name and 
thou hast also found grace in my sight. 

Now, therefore, I pray thee, if I have found grace in thy sight, 
show me now thy way that I may know thee, that I may find grace 
in thy sight; and consider that this nation is thy people. 

And he said, My presence shall go with thee, and I will give thee 
rest. And Moses said unto him, if thy presence go not with me, 
carry us not up hence. 



MOSAIC DISPENSATION. 51 

For wherein shall it be known here that I and thy people have 
found grace in thy sight ? Is it not in that thou goest with us ? so 
shall we be separated, 1 and thy people, from all the people that 
are on the face of the earth. 

And the Lord said unto Moses, I will do this thing also that thou 
hast spoken ; for thou hast found grace in my sight and I know 
thee by name. 

And Moses said, I beseech thee show me thy glory. 

And he answered, I will make all my goodness pass before thee 
and I will proclaim the name of the Lord before thee ; and will be 
gracious to whom I will be gracious and show mercy upon whom I 
will show mercy. 

And he said, Thou canst not see my face; for there shall no man 
see me and live. 

And the Lord said, Behold, there is a place by me, and thou 
shalt stand upon a rock; And it shall happen, that while my glory 
passeth by that I will put thee in a clift of the rock, and will cover 
thee with m} r hand while I pass by ; And I will take away mine hand 
and thou shall see my back parts ; but my face shall not be seen.'' 

In the foregoing Moses, while conscious of God's favor, is yet 
so conscious of his own inability, as of himself, that he begs of God 
not to let them go up at all if his presence go not with them. He 
seems to have doubted as to whether God would go up with them 
after they had offended himself so deeply by the idolatry with the 
golden calf and by their general stubbornness ; for it will be re- 
membered that in the beginning of this chapter God had said that 
he would send his Angel up before them for that he could not 
himself go up in their midst by reason of their stiffneckedness. 

But it appears to me that God has finally yielded to him in all 
his solicitations so as to ensure to him the greatest possible confi- 
dence in his presence and help. 

Verses 20-23, of this chapter, where the Lord tells Moses that 
«' there shall no man see his face and live " might seem to conflict 
with verse 11. which says that " the Lord spake unto Moses face to 
face, as a man speaketh unto his friend." The explanation of 
verse 11. undoubtedly is that Moses conversedwith the Lord with 
as great familiarity as a man converses with his friend, and yet 
that he did not see the Lord. This would consist with the state- 
ment in the New Testament, " No man hath seen God at any time; 
the only begotten son, who is in the bosom of the father, he hath 
declared him." 



52 CREATOR A&JD COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Ex. XXXIV. is likewise worthy of our more close attention m 
that it is concerned in the fundamental polity which we are con- 
sidering : 

Here the Lord tells Moses to hew out two tables of stone like 
unto those he had broken ; and that he himself would inscribe upon 
those tables the words which the first tables contained. 

He told him to come up in the morning alone into Mount Sinai, 
that no man should be seen throughout the mount, nor should 
the flocks or herds be permitted to graze about the mountain. 

And Moses having hewed out the two tables of stone, in obedience* 
to the command of the Lord, brought them up into the mountain in 
the morning. And the Lord descended in the cloud and stood with 
him there and proclaimed the name of the Lord. He then passed 
by before Moses and proclaimed, "The Lord, the Lord God, 
merciful and gracious, long-suffering, and abundant in goodness and 
truth; keeping mercy for thousands, forgiving iniquity and trans- 
gression and sin, and that will by no means clear the guilty; visit- 
ing ine iniquity of the fathers upon the children, and upon the 
children's children, unto the third and to the fourth generation." 

Moses thereupon bowed his head and worshiped the Lord and said: 
" If now I have found grace in thy sight, O Lord, let my Lord, 
I pray thee, go among us ; for it is a stiff necked people; and par- 
don our iniquity and our sin and take us for thine inheritance. " 
And the Lord said, " Behold, I make a covenant, before all thy 
people I will do marvels, such as have not been done in the earth 
or in any nation ; and all the people among which thou art shall 
see the work of the Lord." He promises to drive out before them 
the inhabitants of the land of Canaan. But that they should take 
care to make no covenant with them, but rather to destroy their 
altars, break their images and cut down their groves, "For thou 
shalt worship no other God; for the Lord, whose name is jealous, 
is a jealous God." This is " Lest thou make a covenant with the 
inhabitants of the land and they go a whoring after their gods and 
do sacrifice to them and one call thee and thou eat of his sacrifice. 
And thou take of their daughters unto thy sons, and their daugh- 
ters go a whoring after their gods, and make thy sons go a whoring 
after their gods." Molten gods they should not make; all the 
male first born among man and beast belong to the Lord ; but the 
firstling of an ass should be redeemed with a lamb and if not 
redeemed his neck should be broken. All the first born sons 
should be redeemed. * 



MOSAIC DISPENSATION. 53 

Seven days in the month Abib, that month (March-April) in 
which they came out of Egypt they should keep the feast of un- 
leavened bread. During this time they should eat only unleavened 
bread. 

They should observe the feast of weeks of the first fruits of 
wheat harvest and the feast of ingathering at the year's end. 
" Thrice in the year shall all your men children appear before the 
Lord God of Israel." Neither, when they had come into posses- 
sion of the land, should any man desire it when they should go up 
thrice in the year to appear before the Lord. The first fruits of 
the land they should bring as an offering unto the Lord. 

The Lord commanded Moses to write all these words in a book, 
" And Moses was there with the Lord forty days and forty nights; 
he did neither eat bread nor drink water. And he wrote upon the 
tables the words of the covenant, the ten commandments." 

And it happened that when Moses descended from the mount 
with the two tables of testimony in his hand that the skin of his 
face shone without his knowledge, as he talked with the people. 
And when Aaron and the people saw Moses' face shining they were 
afraid to approach him. But Moses addressing them familiarly 
they came and talked with him, and he gave them in command- 
ment all that the Lord had spoken with him in Mount Sinai. 

But while he conversed with them he took the precaution of 
veiling his face lest they might be afraid. 

When, however, Moses went into the tabernacle to converse with 
the Lord he unveiled his face until he came out again. 

Ex. chapters XXXV., XXXVI,, XXXVII. , XXXVIII., 
XXXIX. etc., are taken up with the accounts of the contributions 
and preparations for and the construction of the tabernacle and its 
furniture; with the offerings for the tabernacle, the dress of the 
high priest, etc. We will give more attention to chapter XL. , 17-38. 

The Tabernacle is Set Up at Sinai. 

And it happened in the first month, in the second year, on the 
first day of the month, that the tabernacle was reared up. Moses 
had given particular attention to the constructing of the tabernacle, 
to the fastening of its sockets, the setting up of its boards, the 
putting in of its bars, and the reariug up of the pillars. 

Over the tabernacle also he spread abroad the tent, and put the 
covering of the tent thereon above, according to the Lord's com- 
mand. 



54 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES , ETC. 

The ark of the testimony he placed in the sanctuary with its 
staves, and the mercy-seat above thereon. The ark he covered 
with a vail, as the Lord had commanded. 

Without the vail upon the north side of the tabernacle he put the 
table in the tent of the congregation, and set the bread in order 
thereon. And over against the table, on the south side of the tab- 
ernacle, he put the candlestick, in the tent of the congregation, 
and lighted the seven lamps thereon: ch. XXV., 37. 

The golden altar he placed in the tent of the congregation before 
the vail, and thereon burnt incense according to God's command. 
The hanging at the door of the tabernacle he set up, and, by the 
door in the tent of the congregation, he put the altar of 
burnt offering and offered thereon burnt offerings and peace offer- 
ings according to God's command. 

The laver he set between the tent of the congregation and the 
altar and therein put water to wash withal ; and Moses and Aaron 
and his sons washed their hands and their feet thereat, when they 
went into the tent of the congregation, as the Lord had commanded. 

And Moses, having reared up the court, round about the tabernacle 
and the altar, and set up the hanging of the court-gate finished 
the work. 

This accomplished, " a cloud covered the tent of the congrega- 
tion and the glory of the Lord filled the tabernacle. And, because 
the cloud abode thereon and the glory of the Lord filled the taber- 
nacle Moses was not able to enter into the court of the congrega- 
tion. And, when the cloud was taken up from over the tabernacle, 
the Israelites went onward in all their journeys : 

But if the cloud was not taken up then they journeyed not till 
the day that it was taken up. 

For the cloud of the Lord was upon the tabernacle by day, and 
fire was on it by night, in the sight of all the house of Israel, 
throughout all their journeys." Thus ends the book of Exodus. 

Leviticus. 

The Book of Leviticus, as its name indicates, treats upon matters 
pertaining to the priestly office, and therein it is seen there is great 
particularity observed in fulfilling the duties of that office. Lev. X., 
1-2 relates how that " Nadab and Abihu, the sons of Aaron, took 
either of them his censer and put incense thereon, and offered 
strange fire before the Lord, which he commanded them not. And 



MOSAIC DISPENSATION. 55 

there came out fire from the Lord and devoured them ; and they 
died before the Lord." Upon this happening Moses said to Aaron, 
"This is it that the Lord spake saying, I will be sanctified in them 
that come nigh me and before all the people I will be glorified. 
And Aaron held his peace." 

The Sin of Blasphemy. 

As to the sin of blasphemy and its punishment, Lev. XXIV, 10- 
17, record that the son of an Israelitish woman whose father was an 
Egyptian, went out among the children of Israel; and this man be- 
came involved in a quarrel with a man of Israel in the camp. 

And the Israelitish woman's son blasphemed the name of the 
Lord and they brought him to Moses. 

He was put in ward until such time as the law in such cases could 
be expounded, and the decision was finally arrived at that the 
blasphemer should be brought without the camp, where all that had 
heard him should lay their hands upon his head and all the congre- 
gation stone him. Thus the record says : " And he that blasphem- 
eth the name of the Lord, he shall surely be put to death, all the 
congregation shall certainly stone him ; as well the stranger as he 
that is born in the land, when he blasphemeth the name of the 
Lord shall be put to death." 

The Sabbatical Year. 

In regard to the Sabbatical and Jubilee years the record in 
Lev. XXV., has as follows : — 

The Lord tells Moses that when the Israelites should have come 
into possession of the land, which he was about to give to them, 
then, on the recurrence of every seventh year the land should be 
allowed to rest for the space of one year. Six years they should 
sow their fields and cultivate their vineyards and gather therefrom 
the fruits ; but on the seventh year they should give their lands 
and vineyards a perfect rest. " That which groweth of its own 
accord of thy harvest thoushalt not reap, neither gather the grapes 
of thy vine undressed: it is a year of rest unto the land. And the 
Sabbath of the land shall be meat for you ; for thee and thy servant, 
and for thy maid, and for thy hired servant, and for thy stranger 
that sojourneth with thee; And for thy cattle, and for the beast 
that are in thy land shall all the increase thereof, be meat." This 
means that all which grew of its own accord, in the Sabbatical year, 
might be used for sustenance of man and beast. 



^-/ 



56 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETO, 



The Year of Jubilee. 

The year of Jubilee was the year after the seven times seventh 
year, the record concerning it being as follows: " And thou shall 
number seven Sabbaths of years unto thee, seven times seven 
years ; and the space of the seven Sabbaths of years shall be unto 
thee forty and nine years. 

Then shalt thou cause the trumpet of the Jubilee to sound on the 
tenth day of the seventh month ; in the day of atonement shall ye 
make the trumpet sound throughout all your land. 

And ye shall hallow the fiftieth year and proclaim liberty through- 
out all the land unto all the inhabitants thereof: it shall be a ju- 
bilee unto you, and ye shall return every man unto his possession, 
and ye shall return every man unto his family. . A jubilee shall 
that fiftieth year be unto you: ye shall not sow, neither reap that 
which groweth of itself in it, nor gather the grapes in it of thy 
vine undressed. For it is the jubilee; it shall be holy unto you: 
ye shall eat the increase thereof out of the field. 

In the year of the jubilee ye shall return every man unto his 
possession." 

In the matter of selling or buying real estate they should appor- 
tion the price to the number of years of fruits yet to run before 
the jubilee. "According to the multitude of years thou shalt in- 
crease the price thereof, and according to the fewness of years 
thou shalt diminish the price of it ; for according to the number of 
the years of the fruits doth he sell unto thee." " The land shall 
not be sold forever; for the land is mine for ye are strangers 
and sojourners with me. 

And in all the land of your possession ye shall grant a redemp- 
tion for the land. 

If thy brother have become poor and hath sold away some of his 
possession, and if any of his kin come to redeem it, then shall he 
redeem that which his brother sold. 

And if the man have none to redeem it and himself be able to 
redeem it ; Then let him count the years of the sale thereof, and 
restore the overplus unto the man to whom he sold it, that he may 
return unto his possession. But if he be not able to restore it to 
him, then that which is sold shall remain in the hand of him that 
hath bought until the year of jubilee: and in the jubilee it shall 
go out and he shall return unto his possession." 



MOSAIC DISPENSATION. 57 

In the case of a man selling a dwelling house in a walled city he 
might redeem it within a year after it was sold. But if it should 
not have been redeemed within the year then such dwelling house 
in the walled city should be established forever to the buyer through- 
out his generations; " it shall not go out in the jubilee.'' The 
houses of the unwalled villages, however, should be accounted as 
the fields of the country, redemption pertaining to them, " they 
shall go out in the jubilee." 

The cities and houses of the Levites were redeemable at any time ; 
and if a man purchased of the Israelites then that which he pur- 
chased should go out in the jubilee ; " for the houses of the cities 
of the Levites are their possession among the children of Israel." 
But their portions of land in the suburbs of their cities might not 
be sold, it being their perpetual possession. If a neighbor had 
fallen into poverty he should be relieved, even though he were a 
stranger or sojourner, in order to enable him to live among them. 
Prom such an one usury should not be exacted, for any money or 
provisions advanced to him. And if a neighbor had become so 
poor as that one should receive him for a price, such person should 
not be compelled to serve as a slave. As a hired servant and a 
sojourner he should remain until the year of jubilee. Then should 
he depart both he and his children and return to his own patrimony 
and family. The Israelites having become sunk in poverty could 
not be sold as bondsmen nor as servants should they be used rigor- 
ously or cruelly. The slaves of the Israelites were to be derived to 
the Israelites from the heathen nations round about them, and from 
the children of strangers sojourning among them whom they might 
fairly purchase with money. 

Moreover, if a rich stranger, who was dwelling among them, be- 
came possessed of an Israelite, who had sold himself to him for a 
living for himself and his family, such Israelite was redeemable by 
one of his brethren or, if he were able, by himself. In the case of 
his redemption being undertaken to be effected he should apportion 
his price of redemption to the number of years he had yet to serve 
to the jubilee; and, according to the years yet remaining, he should 
give to his possessor the price of his redemption. He then might 
remain with his former master as a hired servant; but, in any case, 
he became free with the year of jubilee. 

In the year of jubilee, therefore, speaking generally, all property 
reverted to its original possessors, among the tribes, and all servants 
.and slaves became free. 



58 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

For particulars upon all the subjects whereof the book of Leviticus 
treats reference may be had to that book itself. 

THE TABEKNACLE. 

The Structure With Its Divisions. 

The Tabernacle formed a parallelogram thirty cubits long and ten 
cubits broad ; and, when erected, stood with its sides looking north 
and south and its ends east and west. The sides and the western end 
were constructed of boards raised on end, sunk in sockets, and con- 
nected by more or less horizontal bars ; while the end which pointed 
east and formed the entrance, was protected by pillars and hangings. 
The interior was lined with curtains; the roof, which was flat, was 
of skins; and the flooring was the naked earth. The holy of holies 
occupied the western section, and formed one-third of its whole 
structure, being separated from the rest by a vail supported by 
pillars. The whole was surrounded by a court one hundred cubits 
long and fifty cubits broad, the entrance being at the east end, the 
Tabernacle being well to the west of the enclosure, and the altar 
of burnt-offering, and the brazen laver on a line between. 

The Framework. 

1. The Sockets into which the ends or Tenons of the upright 
boards were sunk were 100 in number, and were all of silver. 

2. The upright Boards were 10 cubits long, which was, there- 
fore, the height of the Tabernacle, and 1\ cubits broad, and were 
48 in number, being all of wood overlaid with gold. 

3. The connecting transverse Bars were of shittim wood, cov- 
ered with gold, and arranged in rows of ^.yq. 

4. The Pillars were nine in number, four overlaid with gold and 
resting on silver soekets, supporting the vail that separated the 
holy from the most holy place ; and five similar resting on brazen 
sockets, and forming with their hangings the door of the sanctuary. 

The Curtains and the Vails. 

There were two curtain linings, the Cherub Curtains and the 
Goat's Hair Curtains. 

1. The Cherub Curtains constituted the " Tabernacle" proper* 
and covered the whole interior, ceiling as well as sides, — the 



MOSAIC DISPENSATION. 5& 

ground-work being pure white linen, inwoven all over with blue,, 
purple and scarlet, and figures of cherubim. 

2. The Goat's Hair Curtains constituted the "Tent" of the 
Tabernacle, and extended along the roof and sidewalls to the floor* 
between these and the Cherub Curtains. 

3. The Inner Vail was of the same material as the Cherub Cur- 
tains, and was covered with the same symbolic figures, but with a 
preponderance of blue, suggestive, as it is thought, of heaven, to 
which as the proper chamber of the Lord it symbolized the en- 
trance. 

4. The First or Outer Vail, forming the door of the Tabernacle, 
was the same as the inner, only there were no figures of cherubim 
woven in it. None but the priests could enter by it, and it is, 
therefore, reasonably decided to have symbolized the priestly line- 
age and the purity required of all, who can be admitted to serve at 
God's altar or at whose hands God will accept any spiritual 
service. 

The Coverings. 

There were two coverings forming the roof, an inner of Rams* 
Skins, and the outer cf Badgers' Skins, both being tanned and 
dyed, — the inner red, and the outer, which was the stronger, 
blue ; the former symbolizing, as said by Christian theologers, the 
sorrow, and the latter the shame of the cross. 

The Courts, with their Contents and Uses. 

There were three Courts: the Outer, the Holy place and the 
Holy of holies. 

1. The outer court was included within sixty pillars, presumably 
of wood overlaid with brass, and topped with silver and support- 
ing lods, overlaid with silver, from which were suspended hangings 
of fine white linen, inwoven with blue and purple and scarlet, the 
whole, as the sanctuary of worship, forming the court, or, with its 
divisions, the courts of the house of the Lord. This court was 
open to all to worship in. 

In this court, between the entrance and the Tabernacle, in the cen- 
ter, stood the Brazen Altar, which was 5 cubits square and 3 cubits 
high. It consisted of a framework of wood, overlaid with brass 
and filled with earth, with a platform grating at half height all 
round for the priests to stand on, and projections like horns at the 



<)0 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

four corners: This was the altar of burnt offering, all its utensils 
being of brass. 

The Laver, which was constructed of brass, in part polished as 
a mirror, stood between the brazen altar and the door of the Taber- 
nacle, and served to wash parts of the victims in, and the priests' 
hands and feet, preparatory to offering sacrifice or entering the 
Tabernacle. 

2. The Holy place occupied two-thirds of the Tabernacle, and 
'was accessible to no one but the priests. 

On its north side stood the Table of Shewbread, which was of 
wood overlaid with gold, it being 2 cubits long, 1 broad and 1£ 
high. 

Thereon stood an offering to the Lord of two piles of six loaves 
each of unleavened bread, renewed weekly, with corresponding of- 
ferings of wine and frankincense, all on plates or on vessels of 
pure gold. The twelve loaves with the wine symbolized primarily 
the offerings of the twelve tribes for the maintenance of the serv- 
ice of the Sanctuary, in grateful acknowledgment of the various 
gifts of God to his creatures; while the incense is said to have 
symbolized the good pleasure of God in the free will offerings of 
the people to his servants ; the gold whereon they were presented 
pointing to the source of the inspiration which prompted the of- 
fering; and the whole understood as the symbol of the open dedi- 
cation of one's all to God as the giver of all, to be used in his 
service. 

On the south side of the Holy Place stood the Golden Candle- 
stick, with its utensils of pure gold, wrought of a single talent, i.e., 
1,500 ounces. It consisted of a vase and shaft with six branches, 
three on each side, the shaft being composed of a succession of 
floral, oblate and oblong forms, the branches bulging out each into 
three almond-shaped bowls, and the whole seven surmounted with 
knops, each with receptacles for the lamps. 

Olive oil expressed by beating in a mortar was that used for the 
lamps, and as there were no windows the lamps must have been 
burning day and night. The seven symbolized completeness, the 
oil, the spirit, the bruising, the affliction that developes its virtues, 
the lamps, its illuminating radiance, and their continual burning 
that the light of the spirit would never be quenched. 

In a line with the ark inside, with only the vail intervening, 
toward the entrance of the holy of holies stood the Golden Altar, 
which was made of wood overlaid with gold and having four horns 



MOSAIC DISPENSATION. 61 

at its corners, like the brazen altar in this respect. It was called 
the Altar of Incense, as only incense was offered on it, and this by 
the high priest morning and evening. The incense was of a special 
composition after a divine prescription, and consecrated exclusively 
for the purpose ; the fire which consumed it was brought from the 
Altar of Sacrifice, and the fragrance produced penetrated to the 
Holy of Holies. The whole is concluded to have symbolized the 
intercession of the high priest for the people, heard and accepted 
in heaven and afterwards of the great high priest of the Christian 
dispensation for mankind. 

3. The Holy of Holies was four square, measuring 10 cubits in 
length, in breadth and in height, and the most sacred spot within 
the whole enclosure to which all the rest was subordinate. Herein 
were preserved in sacred seclusion the most significant symbols of 
the whole worship, namely the Ark with its contents, and the 
Mercy Seat, the cherubim and Shekinah thereon. 

The Ark was a chest of wood, overlaid and lined with gold, 1\ 
cubits long, and 1^- in breadth and height. It stood on four feet,, 
with rings at the ends of the poles on Avhich it w 7 as borne aloft 
when it was removed. It contained the Two Tables of Stone, in- 
scribed with the ten commandments, insistance on obedience to which 
constituted the vital point of the religion of Moses: " the Golden 
Pot with the Manna," said to have been kept in remembrance of 
the miraculous way in which God provided for his people in the 
wilderness; and "Aaron's rod still budding," said to have tokened 
the constant miracle involved in the church's continuance in a 
world of evil. 

The Mervy Seat, literally the "covering" constituted the lid of 
the ark, and was of pure gold. It was sprinkled by the High 
Priest on the great day of atonement with the blood of the victims 
slain and offered on the altar. It is, therefore, typical of forgive- 
ness on the ground of accepted propitiation. 

At the two opposite ends of the Mercy Seat with expanded wings 
facing each other, stood the two cherubim, as it were pensively 
hovering over it in mvstic down-turned gaze. These were angelic 
forms, made of pure gold and are said to symbolize the awestruck 
interest with which the angelic world regards the divine compassion 
first revealed in the mystery of Christ. 

The Shekinah was a supernatural radiancy or glory issuing from 
the mercy-seat and reflected from the cherubim, and was said to- 
be a symbol of the Divine presence enthroned on the mercy-seat. 



62 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

It is said to have been symbolic of the Divine nature as Light and 
the light giver, wherefrom the Light of Life, in which especially is 
the presence of God with his chosen people on earth. 

The Book of Numbers. 

The book of Numbers acquires its title from its recording the 
numbering of the children of Israel in the wilderness of Sinai. 
Nu. II. gives the stations of the several tribes about the Tabernacle 
in their preparation for and while on the march. Every Israelite 
was enjoined to arrange himself by the ensign of his tribe; " over 
against the Tabernacle of the congregation shall they pitch: " 

On the east side, toward the sun-rising, pitched the camp of 
Judah, being 74,600 men, under their captain, Nahshon, the son of 
Aminadab . 

Next pitched the tribe of Issachar, being 54,400 men, under 
their captain, Nethaneel, the son of Zuar. 

The tribe of Zebulun came next, consisting of 57,400 men, under 
their captain, Eliab, the son of Helon. 

These were all numbered as in the camp of Judah, being 186,400 
men, and, on the march constituted the van. 

On the south side of the Tabernacle was arranged the standard 
of Reuben, his host consisting of 46,500 men, under the command 
of Elizur, the son of Shedeur. 

By him pitched the tribe of Simeon, consisting of 59,300 men, 
under command of Shelumiel, the son of Zurishaddai. And next 
the tribe of Gad, 45,650 men, Eliasaph, the son of Eeuel being their 
captain. All, therefore, who were reckoned as in the camp of 
Reuben were 151,450 men. "And they shall set forth in the 
second rank.'' 

On the west side of the Tabernacle was the standard of Ephraim, 
his host consisting of 40,500 men, under the conduct of Elishama, 
the son of Ammihud. By him was the tribe of Manasseh, the host 
consisting of 32,200 men under command of Gamaliel the son of 
Pedahzur. And next the tribe of Benjamin, the host consisting of 
35,400 men under command of Abidan the son of Gideoni. 

The camp of Ephraim, therefore, numbered 108,100 men. " And 
they shall go forward in the third rank." 

On the north side of the Tabernacle was arranged the standard 
of Dan, his host consisting of 62,700 men, under the conduct of 
Ahiezer, the son of Ammishaddai. By him pitched the tribe o£ 



MOSAIC DISPENSATION. 63 

Asher, his host being 41,500 men, commanded by Pagiel, the son 
of Ocran. And next was the tribe of Naphtali, numbering 53,400 
men under the command of Ahira, the son of Enan. The camp of 
Dan, therefore, consisted of 157,600 men. " They shall go hind- 
most with their standards." 

" These are those which were numbered of the children of Israel 
by the house of their fathers ; all those that were numbered of the 
camps throughout their hosts were 603,550. But the Levites were 
not numbered among the children of Israel as the Lord commanded 
Moses." 

" Then the tabernacle of the congregation shall set forward with 
the camp of the Levites in the midst of the camp ; as they encamp 
so shall they set forward, every man in his place by their standards." 
" And the children of Israel did according to all that the Lord 
commanded Moses: So they pitched by their standards, and so 
they set forward, every one after their families, according to the 
house of their fathers." 

The Levites having been numbered were found to be 22,300 
from a month old and upward, being of the three houses, respect- 
ively of Gershon, Kohath and Merari. 

The charge of the Gershonites was the tabernacle and the tent 
and its covering and the hanging for the door of the tabernacle of 

o Do 

the congregation. And the hangings of the court, and the curtains 

Do O D ' 

round about the door and the altar, and the cords, etc. 

The charge of the Kohathites was the ark, and the table and the 
candlestick and the altars and vessels of the sanctuary, etc. 

The charge of the Merarities were the boards of the tabernacle, 
and the bars thereof and the pillars and sockets thereof, and all 
the vessels thereof, and all that serveth thereto. 

An enumeration being then had of the first-born of the males of 
the children of Israel from a month old and upward the aggregate 
of these was found to be 22,273, which is about the same given as 
the number of the Levites from a month old and upward. " And 
the Lord said unto Moses, Number all the firstborn of the males of 
the children of Israel, from a month old and upwards and take the 
number of their names. 

And thou shalt take the Levites for me (I am the Lord) instead 
of all the firstborn among the children of Israel; and the cattle of 
the Levites instead of all the firstlings among the cattle of the 
children of Israel." And so Moses did, the result being stated 
as above. 



64 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC, 



The Tabernacle is moved forward from Mount Sinai. 

In Nu. XI. is the account of the forward move of the Israelites 
from the wilderness of Sinai. They set out on their journey, the 
tabernacle having been taken down and borne forward by the 
Gershonites and Merarites, and go toward the wilderness of Paran. 
It was on the 20th day of the second month, in the second year 
after their departure out of Egypt that the cloud was taken up 
from the tabernacle at Sinai, the tabernacle taken down, and the 
camp moved forward. 

Accompanying the tabernacle went the armies of the tribes in 
the order given above; first went the standard of Judah, waving 
its folds over its own tribe as well as those of Issachar and 
Zebulun; next the standard of Reuben over this tribe together 
with those of Simeon and Gad. Next came the Kohathites bear- 
ing the sanctuary; " and the other" (the Gershonites and Mera- 
ites) "did set up the tabernacle against they came." 

Then came in order the standard of the camp of Ephraim, 
whereunder were arranged, with this tribe, those also of Manasseh 
and Benjamin. 

Last set forward the standard of the camp of Dan, which covered 
with this tribe those also of Asher and Naphtali. " Thus were the 
journeyings of the children of Israel, according to their armies, 
when they set forward." 

" And Moses said unto Hobab, the son of Raguel the Midiante, 
Moses' father-in-law, We are journeying into the place of which 
the Lord said, I will give it you; come thou with us and we will 
do thee good; for the Lord hath spoken good concerning Israel. 
And he said unto him, I will not go; but I will depart to my own 
land and to my kindred. And he (Moses) said, Leave us not I 
pray thee; forasmuch as thou knowest how Ave are to encamp in 
the wilderness, and thou mayest be to us instead of eyes. And it 
shall be, if thou go with us, yea, it shall be, that what goodness the 
Lord shall do unto us the same will we do unto thee." 

Whether Moses succeeded in inducing Hobab to accompany 
them is not said. But now they depart from the Mount Sinai 
three days' journey ; the ark of the covenant being borne before 
them, to search out a resting place. The cloud was upon them by 
day ; and when the ark set forward Moses said, " Rise up, Lord, 
and let thine enemies be scattered and let them that hate thee flee 



MOSAIC DISPENSATION. 65 

before thee;"" and on its resting he said, " Keturn, O Lord, unto 
the many thousands of Israel." 

The People Murmur and are Supplied with Manna and Quails. 

As they journeyed, the people having for some reason com- 
plained, the Lord heard it and his anger was kindled ; and the fire 
of the Lord burnt among them. "And the people cried unto 
Moses; and when Moses prayed unto the Lord the fire was 
quenched.'.' This place Moses called Taberah, i.e. burning. The 
Israelites then fell a lusting after flesh to eat, saying, We remem- 
ber the flesh that we did eat in Egypt freely; the cucumbers and 
the melons and the leeks and the onions, and the garlick. But 
now our soul is dried away; there is nothing at all beside this 
manna before our eyes. 

The manna was as coriander seed and the color of it as the color 
of bedellium. And the people went about and gathered it, and 
ground it in mills, or beat it in a mortar, and baked it in pans 
and made cakes of it ; and the taste of it was as the taste of fresh 
oil. And when the dew fell upon the camp in the night, the 
manna fell upon it. 

Moses remonstrates with the Lord that he of himself is not able 
to supply to the people the flesh which they now crave and begs 
the Lord to kill him rather than permit him to see more of their 
and his own wretchedness. The Lord bids him to gather seventy 
of the elders to the tabernacle that he might talk with them and 
appoint them to bear the burden of the rule of the people with 
him. 

The Lord promises now also to give them flesh in no small 
amount, but that they might eat it until it should become loath- 
some to them. 

Moses, thereupon, collected the seventy elders and the Lord de- 
scended in a cloud and took of the spirit that was on Moses and 
gave it to them and when the spirit rested upon them they went 
on prophesying. Two of their number, Eldad and Medad, 
prophesied in the camp, instead of in the tabernacle, a phase of 
their action, which Moses was disposed to favor. 

And, behold, there arose a great wind and brought up quails 
from the sea and let them fall b}^ the camp, for the distance of 
about a day's journey on each side of the camp, and about two 
cubits high on the earth. 

5— c 



66 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

For two days then the people gathered the quails and they spread 
them all abroad for themselves round about the camp. 

And while the flesh was yet in their mouth, ere it was chewed, 
the wrath of the Lord was kindled against the people and he smote 
them with a great plague. And he called the name of that place 
Kibroth-hattavah, i.e. the graves of lust. 

The desire accomplished is sweet, but the end thereof may be 
fraught with injury and trouble. 

Moses* Leadership Confirmed. 

The people, thence gone forward, encamped next at Hazeroth. 

In Nu. XII., Miriam and Aaron having found fault with Moses 
on account of his marrying an Ethiopian woman, proceeded further 
to say : Hath the Lord indeed spoken only by Moses ? hath he not 
spoken also by us? And the Lord heard it and suddenly com- 
manded the sister and the two brothers, " Come out ye three unto 
the tabernacle of the congregation." They having obeyed, the 
Lord came before them in the pillar of the cloud at the door of the 
tabernacle and called Aaron and Miriam, who both came forth and 
are thus addressed of the Lord: " Hear now my words: If there 
be a prophet among you I, the Lord, will make myself known to 
him in a vision and will speak to him in a dream. My servant, 
Moses, is not so, who is faithful in all mine house. 

With him will I speak mouth to mouth, even apparently, and not 
in dark speeches ; and the similitude of the Lord shall he behold : 
Wherefore then were ye not afraid to speak against my servant 
Moses?" This address ended the Lord departed, the cloud disap- 
peared from the tabernacle, and Miriam became leprous, white as 
snow. Aaron seeing that Miriam was leprous says to Moses : "I be- 
seech thee lay not the sin upon us, wherein we have done foolishly, 
and wherein we have sinned; using at the same time other such en- 
treaties. Moses, greatly touched, cried unto the Lord, saying, 
" Heal her now, O God, I beseech thee." The lord, in answer, 
having used some pertinent preliminary words said, "Let her be 
shut out from the camp seven days, and after that let her be re- 
ceived in again." 

At the seven days' end Miriam re-enters the camp at which time 
the people set forward from Hazeroth " and pitch in the wilder- 
ness of Paran." 



MOSAIC DISPENSATION. 67 



As to the Twelve Spies and the Sequel to Their Investi- 
gations . 

Nu. XIII. records the sending of the twelve spies, one being 
selected from each tribe, to make observation of the promised 
land, its products, its inhabitants, etc., and bring back word to 
Moses. As understood by our scriptural topographers the wilder- 
ness of Paran is that sandy district stretching south from Judea 
towards and into the peninsula of Sinai. It is easily s en, there- 
fore, that in going on their mission the spies might be said to have 
" gone up" as follows: " So they went up and reached the land 
from the wilderness of Zin, into Rehob, as men come to Hamath." 
The}^ came to Hebron, a city said to have been erected seven 
years before Zoan in Egypt, and found this place distinguished as 
the residence of the giants, the sons of Anak. 

They then came to a certain brook and cut down a branch with one 
cluster of grapes thereon, which branch they put upon a staff and 
carried upon the shoulders of two men. This brook they afterwards 
called Eshcol, i.e., a cluster. Of the pomegranates and figs they 
also bore away specimens. 

They returned to Moses after a tour of observation of forty 
days' duration, to the camp of the Israelites at Kadesh. Their ac- 
count of what they saw was encouraging : » « We came unto the 
land whither thou sentest us, and surely it floweth with milk and 
honey; and this is the fruit of it. Nevertheless, the people be 
strong that dwell in the land and the cities are walled and very 
great; and moreover we saw the children of Anak there. 

The Amalekites dwell in the land of the South ; and the Hittites 
and the Jebusites and the Amorites dwell in the mountains ; and 
the Canaanites dwell by the sea and by the coast of Jordan." 

Caleb, the son of Jephunneh, one of the returned spies, gave 
his voice in favor of their invading the country at once, " for we 
are well able to overcome it." But the other spies did not think 
in that way concerning the matter, saying, " We be not able to go 
up against the people; for they are stronger than we." 

These men now put forth an evil report concerning the land 
they bad searched, saying: " The land through which we have 
gone to search, it is a land that eateth up the inhabitants thereof; 
and all the men we saw in it are men of great stature." They 
added that when they saw the giants, the sons of Anak, they were 



68 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

in their own sight as grasshoppers. This course they now took 
because they thought they were not yet prepared to go up and in- 
vade the land. 

Nu. XIV. records that upon this bad news being bruited abroad, 
the people began to murmur against Moses and Aaron, saying: 
Would God we had died in the land of Egypt ! or would God we 
had died in the wilderness ! with much more in such strain. 

"And they said one to another, Let us make a captain and let 
us return into Egypt." This proposition had the effect of causing 
Moses and Aaron to fall on their faces before the whole congrega- 
tion. They certainly must have suspected mutiny in the camp, 
Joshua, and Caleb's astonishment at the brochure, however, took 
effect in a somewhat different way ; these two men who had ad- 
hered steadfastly to the good account they had at first rendered of 
the land, proceeded to rend their garments, and thereupon ad- 
dressed the people thus: " The land which we passed through to 
search it is an exceeding good land. 

If the Lord delight in us then he will bring us into the land and 
give it us; a land which floweth with milk and honey. 

Only rebel not yet against the Lord, neither fear ye the people 
of the land ; for they are bread for us ; their defense is departed 
from them and the Lord is with us; fear them not." 

The congregation, however, in their determinate stubbornness 
shouted out to stone them; and hereupon the glory of the Lord 
appeared in the tabernacle before all the people, and the Lord ad- 
dresses Moses thus: " How long will this people provoke me? and 
and how long will it be ere they believe me, for all the signs which 
I have shewed among them ? 

I will smite them with the pestilence and disinherit them, and will 
make of thee a greater nation and mightier than they." But 
Moses, in a supplicatory spirit, remonstrates with the Lord as to 
what the Egyptians and all other surrounding nations would say 
when they should learn of the Lord's having destroyed his people 
by pestilence ; and as to what a bad effect such result would have 
upon the Lord's cause, the cause of Him, who is, indeed, long 
suffering and of great mercy, forgiving iniquity and transgression, 
and by no means clearing the guilty ; visiting the iniquity of the 
fathers upon the children unto the third and fourth generation. 
For the people generally then Moses begs pardon, and the Lord 
said, " I have pardoned according to thy word. 

But as truly as I live all the earth shall be filled with the glory 



MOSAIC DISPENSATION. 69 

of the Lord. Because all those men, which have seen my glory, 
and my miracles, which I did in Egypt and in the wilderness have 
tempted me now these ten times and have not hearkened to my 
voice ; surely they shall not see the land, which I sware unto their 
fathers, neither shall any of them that provoked me see it: But 
my servant Caleb, because he had another spirit with him and 
hath followed me fully, him will I bring into the land whereinto 
he went; and his seed shall possess it." 

Here it appears injected that the Amalekites and Canaanites 
dwell in the valley; and to-morrow, the Israelites are commanded 
to turn and get them into the wilderness by the way of the Ked Sea 
(now Gulf of Suez). 

God's Sentence Against the Eebellious Israelites. 

The Lord, however, now takes up his address again to Moses 
and Aaron as follows: " How long shall I bear with this evil con- 
gregation, which murmur against me? I have heard the mur- 
murings of the children of Israel, which they murmur against 
me. 

Say unto them, As I live, saith the Lord, as ye have spoken in 
mine ears so will I do to you : 

Your carcases shall fall in this wilderness ; and all that were num- 
bered of you according to your whole number, from twenty years 
old and upward, which have murmured against me. 

Doubtless, ye shall not come into the land concerning which I 
lifted up my hand to make you dwell therein, save Caleb, the son 
of Jephunneh, and Joshua, the son of Nun. 

But your little ones, which ye said should be a prey, them will I 
bring in, and they shall know the land which ye have despised. 

But as for you, your carcases, they shall fall in the wilderness. 

And your children shall wander in the wilderness forty years, 
and bear your whoredoms, until your carcases be wasted in the 
wilderness. 

After the number of the days in which ye searched the land, even 
forty days, each day for a year, shall ye bear your iniquities, even 
forty years; and ye shall know the altering of my purpose/' 

The conclusion from this record, supposed as of literal interpre- 
tation, would be that the Lord having supplied all the wants of this 
people so far in their journey, after having taken them out of Egypt 
in a most miraculous way and promised to bring them into a very 



70 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETO. 

good land, had good reason now to take the course he proposed to 
take in relation to them, in that they went on continually sinning 
and murmuring against God and his servant Moses just in the face 
of his benefits most wonderfully provided for them. Why did they 
not go up now and possess the land in accordance with the report 
of the two spies, Joshua and Caleb? In doing so would they not 
have succeeded with the assistance of the Omnipotent? But, 
although they were encamped right in the southern part of Judaea, 
namely at Kadesh, they sided with the ten spies who circulated the 
evil report and did not go in to possess the land. It was just within 
their grasp, but they through cowardice, listlessness or stubbornness 
let it go, and subjected themselves to wander in the wilderness forty 
years, and then have their bodies buried in the wilderness, without 
the promised land. How much of this wilderness experience there 
is in individual life ; is there not thousands who die in the wilder- 
ness of doubts and wanderings and disappointed hopes without ever 
having attained to the promised land for which they set out ! 

But the Lord was angry with the spies, who had brought the evil 
report, as he is, on most reasonable grounds, displeased with those 
who have not faith in him ; and so in the continuation of this chapter 
we find that, " Even those men, that did bring up the evil report 
upon the land died by the plague before the Lord. But Joshua and 
Caleb, which were of the men that went to search the land, lived 
still." We find also that the people, when they came to realize 
what they did on this occasion, repented and said, "Sowe are here 
and will go up into the place which the Lord hath promised : for 
we have sinned." But Moses gave them to know that the Lord, 
consequent upon their continued disobedience, would not now go up 
with them, and that they would simply be subjecting themselves to 
be smitten before their enemies, the giants; whereas had they the 
Lord on their side they might conquer them without a blow being 
struck. 

But, notwithstanding all this dissuasion of Moses they now pre- 
sumed to go in order of battle " on to the hill." "Then the 
Amalekites came down and the Canaanites, which dwelt in that hill, 
and smote them and discomfited them, even unto Hormah." After 
this defeat, the Israelites are, in the narrative, fairely entered upon 
their forty years' wanderings. 

In Nu. XV. it records how Moses condemned a man to death by 
stoning for having gathered sticks on the Sabbath day ; and in this 
is seen how different is the law promulgated by Moses from that of 



MOSAIC DISPENSATION. 71 

Christ which teaches that " the Sabbath was made for man and not 
man for the Sabbath/ ' 

As TO KORAH, DATHAN AND AbIRAM. 

In Nu. XVI. is narrated the death of Korah, Dathan and Abiram 
with their families for having stoutly maintained that Moses and 
Aaron took too much authority and honor to themselves : " Ye take 
too much upon you, seeing all the congregation are holy, everyone 
of them, and the Lord is among them: wherefore then lift ye up 
yourselves above the congregation of the Lord? " When Moses 
heard this he fell upon his face, and arose again and remonstrated 
with Korah and his party saying: " This do: Take you censers, 
Korah, and all his company, and put fire therein, and put incense 
in them before the Lord to-morrow ; and it shall be that the man 
whom the Lord doth choose, he shall be (deemed) holy: ye take 
too much upon you, ye sons of Levi; " etc. 

It is related that Moses' proposition was consented to, and that 
both opposing parties put fire and incense in their censers, and at 
the end, as will appear, those opposed to Moses are consumed. 
Moses having made an effectual speech, persuading the people to 
separate from Korah and his party, etc., it records as follows: 

" And it came to pass, as he had made an end of speaking all 
these words that the ground clave asunder that was under them. 

And the earth opened her mouth and swallowed them up, and 
their houses, and all the men that appertained unto Korah, and all 
their goods. They, and all that belonged to them, w r ent down alive 
into the pit, and the earth closed upon them; and they perished 
from among the congregation. 

And all Israel that were round about them fled at the cry of 
them ; for they said, Lest the earth swallow us up also. And there 
came out a fire from the Lord and consumed the two hundred and 
fifty men that offered incense.' ' 

This seems a great destruction of sinners all at once, but there is 
more yet, for it says: " But on the morrow all the congregation of 
the children of Israel murmured against Moses and against Aaron 
saying, Ye have killed the people of the Lord. And it happened 
when the congregation was gathered against Moses and Aaron that 
they looked toward the tabernacle of the congregation ; and, be- 
hold, the cloud covered it, and the glory of the Lord appeared." 
And Moses and Aaron having presented themselves before the tab- 



72 CREATOR AND COSMOS ; OR,. COSMOTHEOLOGTES, ETC. 

ernacle the Lord addresses Moses, saying: Get you up from among 
this congregation that I may consume them as in a moment, etc. 

And Moses enjoined upon Aaron to take a censer and put fire 
therein from off the altar and put incense thereon and go quickly 
to the congregation and make an atonement for them; u for there 
is wrath gone out from the Lord; the plague is begun." 

Aaron, having prepared himself as Moses enjoined, ran into the 
congregation, the plague having been already begun among the peo- 
ple ; and he made an atonement for the people. " And he stood 
between the dead and the living and the plague was stayed. Now 
those that died in the plague was 14,700, beside them that died 
about the matter of Korah." 

Aron's Rod Buds and Miriam Dies at Kadesh. 

Nu. XVII. records the budding of Aaron's rod as follows: Moses 
commands twelve rods to be collected, one for each tribe, each 
tribe's name to be inscribed upon its rod. Upon the rod of Levi 
Aaron's name was to be inscribed. These rods were to be deposited 
in the tabernacle before the ark of the testimony and it should 
happen that the rod of him whom God would choose should blos- 
som, which would cause disputations, as to the pre-eminence, and 
murmurings to cease. 

These rods were accordingly selected, inscribed and deposited be- 
fore the ark of the testimony, " And it came to pass that on the 
morrow Moses went into the tabernacle of witness ; and, behold, 
the rod of Aaron for the house of Levi was budded and brought 
forth buds, and bloomed blossoms and yielded almonds. 

And Moses brought out all the rods from before the Lord unto 
all the children of Israel ; and they looked and took every man his 
rod. And the Lord bade Moses, Bring Aaron's rod again before 
the testimony, to be kept for a token against the rebels; and thou 
shalt quite take away their murmurings from me that they die not. 
And Moses did so." 

Nu. XX. records the death and burial of Miriam in Kadesh. It 
also records a miraculous provision for a supply of water for which 
the people had now great need. The record is as follows : The 
people having complained greatly for the want of water, " the Lord 
spake unto Moses saying: Take the rod and gather thou the as- 
sembly together, thou and Aaron, thy brother, and speak ye unto 
the rock before their eyes ; and it shall give forth his water, and 



MOSAIC DISPENSATION. 73 

thou shalt bring forth to them water out of the rock ; so thou shalt 
give the congregation and their beasts drink. And Moses took the 
rod from before the Lord as he commanded him. 

And Moses and Aaron gathered the congregation together before 
the rock; and he said unto them, Hear now, ye rebels; must we 
fetch you water out of this rock? 

And Moses lifted up his hand and with his rod he smote the rock 
twice; and the water came out abundantly; and the congregation 
drank and their beasts also." 

From Kadesh Moses sends to the king of Edom to ask him to 
allow the Israelites to pass through his country, promising faith- 
fully not to injure anything in field or well but to go by the high 
road. This request the king of Edom refused, and supported his 
refusal by an exhibition of arms. "Thus Edom refused to give 
Israel a passage through his border ; wherefore Israel turned away 
from him." 

The Israelites move forward from Kadesh and Aaron dies 

on Mount Hor. 

Having moved forward from Kadesh the Israelites came to mount 
Hor in the border of the land of Edom. Here, on this mount, it 
is recorded that Aaron died, and the Israelites mourned for him 
thirty days. 

In this neighborhood the Israelites are attacked and defeated by 
Arad, chief of the Canaanites; whom, they having vowed a vow 
unto God in relation to the matter, defeated in return. 

From mount Hor the Israelites push forward by the way of the 
Red Sea, in order to compass in that way the land of Edom ; and the 
people being much discouraged on the way murmur loudly against 
God and Moses: "And the Lord sent fiery serpents among the 
people, and they bit the people ; and much people of Israel died." 
Hereupon the people confess that they have sinned against God 
and ask Moses to intercede with him that he might remove the ser- 
pents. And Moses, in compliance with instructions from the Lord, 
made a serpent of brass and put it upon a pole, and, it happened, 
that if a serpent had bitten any man, when he beheld the serpent 
of brass he lived. 

And they journeyed from Oboth and pitched at Ije-abarim, in 
the wilderness, which is before Moab toward the East. Thence 
having removed they pitched in the valley of Zared. 



74 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

From thence they removed and pitched on the other side Arnon 
as you come out of the coast of the Amorites. 

From thence they move to Beer, i.e. the well. Thence they 
went to Mattanah : From Mattanah to Nahaliel : and from Nahaliel 
to Bamoth. 

And from Bamoth in the valley, that is in the country of Moab, 
to the top of Pisgah, which looketh toward Jeshimon. 

Hence Israel sent a messenger to Sihon, King of the Amorites, to 
request him to allow them to pass through his country, promising 
that they would in their passage keep to the high roads and not 
injure anything. Sihon refused their request and supported his 
refusal by a strong show of armed force, wherewith he came out 
against Israel in the wilderness and fought against them at Jahaz. 
Here Israel defeats him and comes into possession of his land from 
Arnon to Jabbok. Israel, therefore, dwelt in the cities of the 
Amorites, in Heshbon, the capitol city of Sihon and all its villages. 

Moses having taken Jaazer and its villages, the Israelites turn 
and go up by the way of Bashan. Its King, Og, came out against 
them but he was defeated in a battle at Edrei and his lands taken 
from him. " So they smote him and his sons and all his people 
until there was none left him alive and they possessed his land.' * 

Whether or not the Israelites left g^iisons in their late con- 
quests, is not here intimated ; but now, as Nu. XXII. informs us, 
they push forward and encamp in the plains of Moab on this (East) 
side Jordan by Jericho, wherein their presence caused considerable 
uneasiness to Balak, the son of Zippor, the King of Moab, who in 
his distress sought the assistance of Balaam son of Beor, who lived 
at Pethor. 

Balak, King of Moab, and Balaam, the Prophet. 

This Balaam seems in his own and the neighboring countries to 
have had the reputation of being a prophet, or rather a principal 
man of the magi of those parts. Balak, therefore, sent messen- 
gers informing him of the powerful and exceedingly numerous 
people who had come out of Egypt and were now in his vicinity; 
and saying to him, Come now, therefore, I pray, thee, curse me 
this people, for they are too mighty for me, — for I wot that he 
whom thou blessest is blest and he whom thou cursest is cursed. 

The bearers of this message were a delegation of elders of Moab 
and Midian, who having come to Balaam spake to him the words 



MOSAIC DISPENSATION. 75 

of Balak. He told them to lodge with him and that he would 
answer them according to the tenor in which the Lord would speak 
to him. 

And God came to Balaam and said, What men are these with 
thee? Balak answered who they were and for what purpose come. 

" And God said unto Balaam, Thou shalt not go with them; thou 
shalt not curse the people: for they are blessed." 

Balaam, therefore, having risen early in the morning, informed 
the messengers of Balak that they could depart into their own 
land, that the Lord had refused to let him go with them. There- 
upon the messengers returned and informed Balak of Balaam's 
answer. 

Balak, however, sent now other messengers of more honorable 
rank than the first, who addressed him saying, " Thus saith Balak, 
the son of Zippor, Let nothing, I pray, thee, hinder thee from 
coming to me. For I will promote thee to very great honor, and 

I will do whatever thou sayest unto me; come, therefore, I pray 
thee, curse me this people. And Balaam answered, If Balak would 
give me his house full of silver and gold I cannot go beyond the 
word of the Lord, my God, to do less or more." He then asks 
them to lodge with him that night, that he might know what the 
Lord would say more to him concerning it. 

And God came to Balaam at night and says thus: If the men 
come to call thee, rise up, and go with them; but yet the word 
that I shall say unto thee, that shalt thou do. 

Balaam accordingly having risen early in the morning saddled 
and mounted his ass and went with the messengers of Balak. 

II And God's anger was kindled because he went; and the angel of 
the Lord stood in the way for an adversary against him. Now, he 
was riding upon his ass and his two servants with him. 

And the ass saw the angel of the Lord standing in the way and 
his sword drawn in his hand; and the ass turned aside out of the 
way and went into the field, and Balaam smote the ass to turn her 
into the way. 

But the angel of the Lord stood in a path of the vineyards, a 
wall being on this side and a wall being on that side. 

And when the ass saw the angel of the Lord she thrust herself 
into the wall, and crushed Balaam's foot against the wall; and he 
smote her again. 

And the angel of the Lord went further, and stood in a narrow 
place, where was no way to turn either to the right hand or to the left. 



76 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

And when she saw the angel of the Lord she fell down under 
Balaam; and Balaam's anger was kindled and he smote the ass with 
a staff. 

And the Lord opened the mouth of the ass, and said unto Ba- 
laam, What have I done unto thee, that thou has smitten me 
these three times? 

And Balaam said unto the ass, because thou has mocked me; I 
would there were a sword in mine hand, for now would I kill thee. 

And the ass said unto Balaam, Am not I thine ass, upon which 
thou hast ridden, ever since I was thine unto this day? Was I 
ever wont to do so unto thee? And he said, Nay. 

Then the Lord opened the eyes of Balaam and he saw the angel 
of the Lord standing in the way, and his sword drawn in his hand; 
and he bowed down his head and fell flat on his face. 

And the angel of the Lord said unto him, wherefore hast thou 
smitten thine ass these three times? behold I went out to withstand 
thee because thy way is perverse before me? 

And the ass saw me and turned from me these three times ; un- 
less she had turned from me surely now also I had slain thee, and 
saved her alive. 

And Balaam said unto the angel of the Lord, I have sinned; for 
I knew not that thou stoodest in the way against me; now, there- 
fore, if my course be evil in thine eyes, I will get me back again. 

And the angel of the Lord said to Balaam, Go with the men ; 
but only the word that I shall speak unto thee that thou shalt 
speak." So Balaam went with the messengers of Balak. 

Balak having been apprised of the approach of Balaam went out 
to meet him to a city of Moab in the border of Arnon, in the ut- 
most bound of his country. 

And on meeting he addressed Balaam thus: " Did I not earnestly 
send unto thee to call thee? wherefore earnest thou not unto 
me? am I not able indeed to promote thee to honour?" And 
Balaam answered him, " Lo I am come unto thee ; have I now any 
power at all to say anything? the word that God putteth in my 
mouth that shall I speak." Balaam, thereupon, went with Balak 
to Kirjath-huzoth, i.e., a city of streets. Here Balak offered in 
sacrifice oxen and sheep and sent presents to Balaam and the 
princes. 

And it happened that on the morrow Balak took Balaam up on 
the high places of Baal that he might give him a view of his coun- 
try to its utmost bounds. 



MOSAIC DISPENSATION. 77 

Nu. XXIII: Here occupied with religious enthusiasm Balaam 
said to Balak, Build me here seven altars, and prepare me here 
seven oxen and seven rams. 

Balak did as Balaam had requested and they two offered on every 
altar a bullock and a ram. Balaam asks Balak to stand by the al- 
tar while he goes to a secret place to commune with the Lord. 

Here God condescended to Balaam a hearing and the latter told 
him how that he had prepared seven altars and offered on each a 
bullock and a ram. 

And the Lord put a word in Balaam's mouth and told him to re- 
turn to Balak and thus speak. He having returned to the kino- of 
Moab took up his parable and said: " Balak, the king of Moab, 
hath brought me from Aram, out of the mountains of the East, 
saying, Come, curse me Jacob, and come, defy Israel. 

How shall I curse, whom God hath not cursed? or how shall I 
defy, whom the Lord hath not defied? 

For from the top of the rocks I see him, and from the hills I 
behold him ! lo, the people shall dwell alone and shall not be reck- 
oned among the nations. 

Who can count the dust of Jacob and the number of the fourth 
part of Israel? Let me die the death of the righteous and let my 
last end be like his ! " 

And Balak asked Balaam saying, "What hast thou done unto 
me? I took thee to curse mine enemies, and, behold, thou hast 
blessed them altogether." And Balaam answered him, Must I not 
take heed to speak that which the Lord hath put in my mouth? 

And Balak asked him, saying, " Come, I pray thee, with me into 
another place, from whence thou mayest see them ; thou shalt see 
by the utmost part of them, and shalt not see them all ; and curse 
me from thence." 

And he brought him into the field of Zophim, to the top of 
Pisgah, and there built seven altars, and offered a bullock and a 
ram on each altar. 

And he requestd Balak to stand by the sacrifices while he goes 
to meet the Lord yonder. 

And the Lord condescended to meet Balaam and put a word in 
his mouth and said, Go again to Balak and speak accordingly. 

And when he came to him he found him still at the burnt offer- 
ings surrounded by the princes of Moab. Balak having inquired 
of him what the Lord had spoken, he took up his parable and said; 
"Rise up Balak and hear; hearken unto me, thou son of Zippor. 



78 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

God is not a man that he should lie ; neither the son of man that 
he should repent; hath he said and shall he not do it? or hath he 
spoken and shall he not make it good? 

Behold, I have received commandment to bless, and he hath 
blessed; and I cannot reverse it. 

He hath not beheld iniquity in Jacob, neither hath he seen per- 
verseness in Israel; the Lord, his God, is with him, and the shout 
of a king is among them. 

God brought them out of Egypt : he hath, as it were, the strength 
of an unicorn. Surely there is no enchantment against Jacob, 
neither is there any divination against Israel : according to this 
time it shall be said of Jacob and of Israel, what hath God 
wrought ! 

Behold, the people shall rise up as a great lion, and lift up him- 
self as a young lion: he shall not lie down until he eat of the prey, 
and drink the blood of the slain." 

And Balak said to Balaam, " Neither curse them at all, nor bless 
them at all." 

But Balaam answered him, " Told not I thee, saying, All that 
the Lord speaketh, that I must do? " 

And Balak finally said to Balaam, " Come, I pray thee, I will 
bring thee unto another place : peradventure it may please God 
that thou mayest curse me them from thence. Balaam, thereupon, 
goes with him to the top of mount Peor which looketh toward Jesh- 
imon, and said to Balak, " Build me here seven altars, and pre- 
pare me here seven bullocks and seven rams." Balak acted ac- 
cordingly and he offered a bullock and a ram upon each altar. 

Nu. XXIV. And Balaam, being now perfectly satisfied that it 
was the Lord's pleasure to bless Israel instead of cursing him, 
went not, as at the two former times, to inquire of the Lord, but 
set his face toward the wilderness. 

And, thus, having looked abroad and beheld Israel abiding in his 
tents the spirit of the Lord came upon him, and he gave forth his 
parable as follows: " Balaam, the son of Beor, hath said, and the 
man whose eyes are opened hath said: He hath said which heard 
the words of God, which saw the vision of the Almighty, falling 
into a trance, but having his eyes open: 

How goodly are thy tents, O Jacob and thy tabernacles, O Israel ! 

As the valleys are they spread forth, as gardens by the river's 
side, as the trees of lign aloes which the Lord hath planted, and as 
cedar trees beside the waters. 



MOSAIC DISPENSATION. 79 

He shall pour the water out of his buckets, and his seed shall be 
in many waters, and his king shall be higher than Agag, and his 
kingdom shall be exalted. 

God brought him forth out of Egypt ; he hath, as it were, the 
strength of a unicorn ; he shall eat up the nations, his enemies, and 
shall break their bones and pierce them through with his arrows. 

He couched, he lay down as a lion, and as a great lion ; who shall 
stir him up ? Blessed is he that blesseth thee and cursed is he that 
curseth thee." 

Balaam having finished his parable, Balak's anger was kindled 
against him, by which he addressed |him thus: "I called thee to 
curse mine enemies, and, behold, thou hast altogether blessed them 
these three times. Therefore now flee thou to thy place: I thought 
to promote thee unto great honor; but lo, the Lord hath kept thee 
back from honor." 

And Balaam replied thus to Balak: ** Spake I not also to thy 
messengers, which thou sentest unto me, saying : If Balak would 
give me his house full of silver and gold, I cannot go beyond the 
commandment of the Lord, to do either good or bad of mine own 
mind; but what the Lord saith, that will I speak." 

Now, however, as he is about to return to his people he proceeds 
to foretell to Balak what Israel shall do to the people of Balak in 
the latter days; and to this end he proceeds with his parable as fol- 
lows : 

" Balaam, the son of Beor, hath said, and the man whose eyes 
are opened hath said : 

• He hath said, which heard the words of God, and knew the 
knowledge of the Most High, which saw the vision of the Almighty 
falling into a trance but having his eyes open : 

I shall see him but not now ; I shall behold him, but not nigh; 
there shall come a star out of Jacob, and a scepter shall rise out of 
Israel and shall smite the corners of Moab, and destroy all the 
children of Sheth. 

And Edom shall be a possession, Seir, also, shall be a possession 
for his enemies ; and Israel shall do valiantly. 

Out of Jacob shall come he that shall have dominion, and shall 
destroy him that remaineth of the city." 

Having thus delivered, Balaam, looking toward Amalek, took up 
his parable concerning him and said: " Amalek was the first of the 
nations that warred against Israel : but his latter end shall be even 
to destruction." 



80 CREATOR AND COSMOS J OR, COSMOTHEOLOGIES, ETC. 

This done he looked toward the Kenites and taking up his parable 
said : " Kain shall be wasted ;.how long shall it be ere Ashur car- 
ry thee away captive?" Further he said parabolically : " Alas 
who shall live when God doeth this ! And ships shall come from 
the coast of Chittim, and shall afflict Ashur and shall afflict Eber, 
and he also shall perish forever." 

And Balaam rose and returned to his place and Balak went his 
way." 

The principal truth intended to be conveyed in the foregoing, 
through the vehicle of the most simple and beautiful Hebrew poetry 
is that no counsel or design of man can stand which is contrary to 
the determination of God. He knows his own from the beginning 
and even though it be through a long course of adversity k he carries 
them through to a good and glorious issue. 

In " the star of Jacob and the scepter which would arise out of 
Israel" there is undoubtedly intended a prophetic allusion to the 
kingdom of Israel, which would arise long after the time of delivery 
of the prophecy. Christian theologians also apply it to the Chris- 
tian kingdom which arose later still, the " Star, " in this applica- 
tion, having reference to Christ himself. The spiritual kingdom 
is, of course, the correct sense; but this must need be seen in the 
prophecy as in connection with some sort of terrestrial polity, let 
that polity be of what character, make up, or constitution it may. 
The cumbersome legal constitution connected with the Mosaic 
polity, when considered in connection with the ages of ignorance 
in which it was in force, shows it to have been a far more oppres- 
sive polity for the masses of the people and far less acceptable than 
the Christian polity, more especially when this is considered apart 
from such unnatural and abnormal governmental systems as have 
been in some countries for long ages connected with it. 

Israel in Moab. 

Nu. XXV. records that while Israel abode in the neighborhood 
of Moab the people became so intimate with the Moabites and 
Midianates as to allow themselves to intermarry with them to some 
extent and to worship their gods at Baal-peor. On this account 
the Lord's anger was kinded against them and there arose a plague 
wherein died 24,000. Phineas, the son of Eleazer and grandson of 
Aaron here displayed great zeal in the service of the Lord, for 
which he was given a covenant of peace and a promise that his 
seed should inherit the priesthood forever after him. 



MOSAIC DISPENSATION. 81 

Nu. XXVI., records the numbering of the Israelites in the plains 
of Moab, by Jordan, near Jericho, wherein the aggregate was 
found to be 601,730; but among these there was not a man whom 
Moses and Aaron had reckoned in their enumeration at the mount 
Sinai except Caleb and Joshua. 

The ao-oregate of the Levites having been taken was found to be 
23,000, " all males from a month old and upward," which would 
perhaps indicate them to have been merely first-born sons of all the 
families. 

Nu. XXVII. records the command of God to Moses to ascend 
mount Abarim, and view the land which he was about to give to 
Israel, as after he had seen it he would be gathered unto his people 
as was Aaron his brother. Moses requests of the Lord to appoint 
some one in his place to be leader of the people, and the Lord 
nominates Joshua, who having been brought before Eleazer the 
priest had his hands placed on his head and received his commis- 
sion. 

Nu. XXXI. records the slaughter of the Midianites and the 
death among others of Balaam, the prophet, spoken of above, at the 
hands of the Israelites. 

Nu. XXXIII. gives a more detailed enumeration of the encamp- 
ments of the Israelites in the wilderness even to that wherein we 
now have them in the plains of Shittim in Moab near Jericho. In 
this enumeration, which can be seen by reference to the chapter 
itself, I reckon forty stations, at the 33rd whereof, namely, mount 
Hor, Aaron dies.* The remainder of this chapter, as well as 

XXXIV, is taken up with a description of the boundaries of the 
country whereinto the Israelites were now about to enter. Nu. 

XXXV. and XXXVI. are taken up with an account of the cities 



* " W r ith the departure from Sinai or at least from Hazeroth the geographical interest of the 
Israelite history almost ceases till the arrival in the table-lands of Moab and the first begin- 
ning of the conquest. Not only is the general course of their march wrapped in great ob- 
scurity, but even, if we knew it, the events are not generally of a kind, which would receive 
any special illustration from the scenes in which they occurred. 

No attempt shall here be made to track their course in detail. It is possible that some 
future traveler may discover the stations recorded in the itinerary of the 33d chapter of the 
book of Numbers. At present none has been ascertained with any likelihood of truth unless 
we accept the doubtful identification of Hazeroth with Huderah. All that is clear is that they 
marched northwards from Mount Sinai, probably over the plateau of the Tih, — which seems 
to be designated as " the wilderness of Paran " — then that they descended into the Arabah — 
designated apparently as " the wilderness of Zin." Thence, on the refusal of the King of 
Edom to let them pass through his territory, they moved southwards, encamped on the 
shores of the gulf of Akaba, at Ezion— Geber,and then turned the corner of the Edomite moun- 
tains, at their southern extremity, and entered the tabe-lands of Moab at the " torrent of the 
willows" (" the brook Zared " ) at the south-east end of the Dead Sea." Dean Stanley in 
" Sinai and Palestine," pp. 92-3, N. T. Edition 1857. 

6— c 



82 CREATOR AND COSMOS ; OR, COSMOTHEOLOGMES , ETC. 

of the Levites, the cities of Eefuge and certain laws relating to 
inheritance. 

The Book of Deuteronomy. 

The Book of Deuteronomy, as its name indicates (deurepo?, 
second, No^os, law) is but an epitomized repetition of the law aa 
given in the three preceding books. While the books of Exodus, 
Leviticus, Numbers and Deuteronomy may be styled the four 
gospels of Judaeism, yet the fourth and last of these books, viz., 
Deuteronomy, will be found a convenient epitome of their contents, 
but more especially of those of the preceding two. 

Death of Moses on Mount Nebo. 

Deut. XXXIYth and last records the death of Moses: And 
Moses went up from the plains of Moab unto the mountain of 
Nebo, to the top of the hill (pisgah), which is over against Jericho, 
and the Lord shewed him the land that his people were about to 
possess. And he told him this was the land which he had promised 
to his forefathers, Abraham, Isaac and Jacob and added, " I have 
caused thee to see it with thine own eyes, but thou shalt not go 
over thither." So Moses died in the land of Moab according to 
the word God had spoken, and he buried him in a valley of the 
land of Moab over against Beth-peor, but no man knoweth of his 
sepulchre, unto this day, and Moses was an hundred and twenty 
years old when he died: his eye was not dim nor his natural force 
abated. And the children of Israel wept for Moses thirty days." 
And to Joshua, the son of Nun, who was full of the spirit of wis- 
dom — Moses having previously laid his hand upon him — the 
Israelites hearkened, as the Lord had commanded. 

Joshua. 

The Book of Joshua in the Old Testament would seem to cor- 
respond (if we may use this term) to the book of Acts in the New. 

After the death of Moses Joshua, in obedience to the Lord's 
command, makes immediate preparations to invade Canaan. Josh. 
II. relates the varied experience of the two spies, whom he sent 
over the river to take a general observation of the country and 
bring him all the information they could gather concerning it be- 
fore his invasion. While in Jericho, the king of that city being 
informed of their presence, tries to have them apprehended; but 
they find a hiding place in the house of the harlot Rahab (to whom 



MOSAIC DISPENSATION. 83 

and her family they afterwards prove kind) and then in the moun- 
tain for three days, when they return to Joshua, saying, " Truly 
the Lord hath delivered into our hands all the land ; for even all 
the inhabitants of the country do faint because of us." 

Josh. III. On the receipt of this news Joshua led the children 
of Israel from the plains of Chittim to the banks of the Jordan, in 
sight of Jericho, and encamped there for three days before crossing 
the river. His officers then go through the host giving particular 
orders as to the manner of their passage. 

To ordinary minds the first great difficulty to be met with and 
overcome would be the passage of the river in the face of, as 
was to be reasonably expected, an armed enemy. This train of 
thought, however, seems not to have occupied Joshua's mind. We 
find, indeed, he must from the start have had in his mind an en- 
tirely different conception of his proceeding and his requirements ; 
some extraordinary way of taking his mighty armament over the 
river; and in the way he eventually accomplished this, when in the 
process of cariying it out, we find he conducted matters with re- 
markable deliberation and quietness. He carried out his part in 
such a way as not at least to indicate that he was actuated by fear 
of the enemy or that he had any doubt as to the result of his mis- 
sion. 

The day whereon the passage of the Jordan is recorded as having 
been effected was on the 10th of the month Abib, which would be 
about March 24th with us, at which season, it is said, the Jordan 
usually overflows its banks. And, now, as to the manner of the 
passage : — 

Passage of the Jokdan. 

The priests bearing the ark of the covenant preceded the people 
in the passage and when, having come to the brink of the river, 
they stood still in the water, it happened " That the waters which 
came down from above stood and rose up upon an heap, very far 
from the city of Adam, that is beside Zaretan : and those that 
<?ame down toward the sea of the plain, even the salt sea, failed, 
and were cut off; and the people passed over right against Jericho. 
And the priests that bore the ark of the covenant of the Lord stood 
firm on dry ground until all the people were passed clean over Jor- 
dan." There is no account here of any enemy drawn up on the 
western bank of the Jordan to dispute the passage of Israel, and 
some would naturally conclude that the Canaanites, actuated by 



84 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

fear, supposed they would be in greater safety within the walls of 
Jericho ; but if this were their supposition they were mistaken in it 
as will appear in the sequel. 

Josh. IV. The people, however, being safely arrived on the 
western bank Joshua, in accordance with God's command, selects 
twelve men, out of each tribe a man, and bids them fetch twelve 
stones out of the place where the priests' feet stood firm, who bore 
the ark in the midst of Jordan, and deposit them in the place where 
they should lodge that night. This they did; and besides " Joshua 
set up twelve stones in the midst of Jordan, in the place where the 
feet of the priests, which bore the ark of the covenant, stood: and 
they are there unto this day." "And it came to pass, when all 
the people were clean passed over, that the ark of the Lord passed 
over, and the priests in the presence of the people." When Joshua, 
in obedience to the Lord's command, tells the priests to come up 
out of Jordan, then " it came to pass, when the priests that bore the 
ark of the covenant of the Lord were come up out of the midst of 
Jordan, and the soles of the priests' feet were lifted up unto the 
dry land, that the waters of Jordan returned unto their place, and 
flowed over all his banks, as they did before." 

The place where the people encamped on that night was called 
Gilgal, a word which means rolling, and hence a wheel, but is often 
interpreted a heap, for those twelve stones, which they fetched out 
of the midst of Jordan, did Joshua pile up in Gilgal: " That this 
may be a sign among you, that when your children ask their fathers 
in time to come, saying, What mean ye by these stones? Then ye 
shall answer them, That the waters of Jordan were cut off before 
the ark of the covenant of the Lord ; when it passed over Jordan the 
waters of Jordan were cut off : and these stones shall be for a 
memorial unto the children of Israel forever." 

Josh. V. Joshua being now with his people lodged in the country 
in obedience to the Lord's command, made him sharp flint stones 
and circumcised the children of Israel. The reason given for this 
is that all the people, who had left Egypt forty years before, had 
died in the wilderness and those born since that time had not been 
circumcised. " And it came to pass, when they had done circumcis- 
ing all the people that they abode in their places in the camp till 
they were whole. And the Lord said unto Joshua, This day have 
I rolled away the reproach of Egypt from you, wherefore the name 
of the place is called Gilgal unto this day." 

That the people were left unmolested in their passage of the; 



MOSAIC DISPENSATION. 85 

river and now undisturbed in their camp at Gilgal is supposed to be 
accounted for by the following state of things: "And it came to 
pass when all the kings of the Amorites, which were on the side of 
Jordan westward, and all the kings of the Canaanites, which w T ere 
by the sea, heard that the Lord had dried up the waters of Jordan 
from before the children of Israel, until we were passed over, that 
their heart melted, neither w T as there spirit in them any more be- 
cause of the children of Israel." 

On the 14th day of the first month, at even, w r e are told, the 
Israelites kept the passover in their camp at Gilgal. "And they did 
eat of the old corn of the land on the morrow after the passover, 
unleavened cakes and parched corn on the self-same day. And the 
manna ceased on the morrow after they had eaten of the old corn of 
the land ; neither had the children of Israel manna any more ; but 
they did eat of the fruit of the land of Canaan that year." 

In this connection we are informed that when Joshua was by 
Jericho he happened to look in a certain direction and saw a man 
over against him with his sword drawn in his hand. Joshua being 
attracted by such a remarkable appearance addressed him, saying, 
" Art thou for us or for our adversaries? And he said, Nay, but as 
the captain of the Lord's host am I now come. Joshua prostrated 
himself before him, in -the way of worship, and asked, what saith 
my Lord unto his servant? And he said, Loose thy shoe from off 
thy foot ; for the place whereon thou standest is holy. And Joshua 
did so." 

The Capture of Jericho, and its Sequel, the Capture of Ai. 

Josh. VI. records the capture of Jericho. Of this the modus oper- 
andi is the following: The Israelites required, as preliminary to the 
capture of the city, to go round the circuit of its walls once every day 
for six days ; but on the seventh day seven times, and on the seventh 
completed circuit the city would be taken. The concourse was 
arranged as follows: 1. Armed men led the van in the march : 2. 
Seven priests bearing seven trumpets of rams' horns came next, 
continually blowing their trumpets: 3. The ark of the covenant 
borne by priests came next: 4. The rereward, or crowd, came last. 

In this order, the seven priests with their seven trumpets of rams' 
horns continually blowing, the Israelites encompassed the city once 
daily for six successive days, no noise being permitted to be made 
by the people's voices or otherwise except by the seven trumpets in 
the mouths of the seven priests, who marched second in order. 



86 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

But, on the seventh day, the concourse had to encompass the 
walls seven times, the priests continually blowing with their trum- 
pets, but no other noise being heard, until, when, on the seventh 
time the priests sounded their trumpets, " the people gave a great 
shout and the wall of the city fell down flat, so that the people went 
up into the city, every man straight before him, and they took the 
city." In connection with this capture the narrative says : "And 
the young men that were spies went in and brought out Eahab and 
her father and her mother, and her brethren and all that she had ; 
and they brought out all her kindred and left them without the 
camp of Israel." 

Eahab, being perhaps of one of the oldest and most influential 
families of the place, " all her kindred " might be supposed a num- 
erous and influential clan; and they with the assistance of her in- 
genious planning and scheming brain (see Ch. II.), if, by previous 
understanding with the invaders, they had determined to assist 
them to the possession of the city, might (some would think) have 
perhaps been very effectual, in the undermining of the wall at a given 
signal from outside, on the seventh day, when having finished the 
circuit for the seventh time the people gave a great shout. 

The record says that the Israelites " burnt the city with fire and 
all that was therein; only the silver and the gold, and the vessels of 
brass and of iron, they put in the treasury of the house of the 
Lord." " And Joshua adjured them at the time saying, Cursed be 
the man before the Lord, that riseth up and buildeth this city, 
Jericho; he shall lay the foundation thereof in his firstborn, and in 
his youngest son shall be set up the gates of it." 

The .city having been devoted or cursed by Joshua he warned all 
his people against appropriating to themselves any spoils taken 
therein, " lest ye make yourselves accursed when ye take of the ac- 
cursed thing and make the camp of Israel a curse and trouble it." 
Josh. VII. however, records that an Israelite named Achan of 
the tribe of Judah " took of the accursed thing and the anger of 
the Lord was kindled against the children of Israel." The way in 
which the discovery was made of who took it was as follows : 
About three thousand Israelites went up from Jericho to fight against 
Ai and got defeated. Joshua, feeling much grieved at this, put 
dust upon his head, and inquired of the Lord as to the cause of such 
a shameful defeat to his people of Israel. The Lord answered that 
Israel had sinned and transgressed his command in taking the ac- 
cursed thing and hiding it among their stuff. Joshua at once de- 



MOSAIC DISPENSATION. 87 

termined to investigate the matter by lot and so discover who it was 
that appropriated the spoil. The result of this inquiry was that 
Achan confessed himself the person who appropriated the property 
which consisted of a Babylonish garment, two hundred shekels of 
silver, and a wedge of gold of fifty shekels weight. These he had 
hid in the earth, in the midst of his tent, the silver being at bottom. 
His confession having been found by investigation correct, he, 
therefore, and his were stoned and burned in the valley of Achor, 
so called after Achan, and they raised* over him " a great heap of 
stones unto this day." 

Everything, therefore, would seem to indicate that Jericho must 
have been a wicked city before its possession by the Israelites or 
during the prevalence of that old idolatrous religion which reigned 
over that land, before the age of Joshua ; as well as it would indicate 
that a new religion was now being introduced to that country in- 
stead of the old system now spoken of. 

Josh. VIII. records the capture of Ai by the Israelites, the 
burning of their city and the hanging of its King : Also the reading 
of the law of Moses by Joshua before the Israelites now assembled 
" half of them over against mount Gerizim and half of them over 
against mount Ebal." 

The Stratagem of the Gibeonites and Joshua's Conquest of 
the Five Kings of the Amorites. 

In Josh. IX. is related the deception practiced upon Joshua by the 
Gibeonites, who having heard of the destruction of Jericho and 
Ai took measures for their own preservation as follows: They 
clothed themselves in old garments and put stale and musty bread 
in cheir baskets and came to the Israelites to their camp at 
Gilgal. 

They said, therefore, to Joshua and to the elders, We are come 
from a far country : now therefore make ye a league with us. The 
men of Israel answered them, who indeed were Hivites, saying, 
Peradventure ye dwell among us ; and how shall we make a league 
with you? They said to Joshua, " We are thy servants." But 
he still inquired, "Who are ye?" and from whence come ye? 
They answered, From a very far country thy servants are come 
because of the name of the Lord thy God : for we have heard the 
fame of him and all that he did in Egypt. They also said they 
had heard of the Israelitish exploits east of the river among the 



88 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Amorites, the Bashanites, &c, and that by the advice of their 
elders they had made this long journey, during which their wine 
became old, their bread stale, and their garments and shoes so 
ragged that they now needed patching. And the Israelites took 
from them some presents of provisions, and Joshua made a league 
of peace and amity with them, whereto the elders of Israel swore. 

But at the end of three days after the conclusion of the league 
the Israelites heard that these people were their near neighbors, 
and so the Israelites marched towards them and came to their cities 
in three days. They abstained from their destruction, however, 
because the elders had sworn to the terms of the league, and de- 
termined to let them live among them such a servile life as that of 
hewers of wood and drawers of water for the congregation and 
the altar. 

The kings of the Amorites who dwelt in Canaan, having heard 
of the great success of the Israelites over Jericho and Ai, and now 
of their having entered into a league with the Hivites of Gibeon, 
began to have great fears for themselves, Gibeon being looked upon 
as one of the strongest cities in the country. 

Therefore the five kings of the Amorites, namely the kings of 
Jerusalem, of Hebron, of Jarmuth, of Lachish and of Eglon, 
gathered their armies together and went up and encamped against 
Gibeon. The Gibeonites immediately upon their appearance before 
their city " sent to Joshua to the camp at Gilgal, saying, Slack not 
thy hand from thy servants; come up to us quickly and save us, 
and help us: for all the kings of the Amorites who dwell in the 
mountains are gathered together against us." Joshua, thereupon, 
getting his army into marching order and ascending to Gibeon 
comes upon them unawares, attacks them suddenly and puts them 
to flight, chasing them along the way that goeth up to Bethhoron 
and to Azekah and Makkedah. And it happened, " as they fled 
from before Israel and were in the going down to Bethhoron. that 
the Lord cast down great stones from heaven upon them unto 
Azekah and they died : they were more which died with hailstones 
than they whom the children of Israel slew with the sword." 

The hailstones recorded here as having fallen and effected such 
destruction among the Amorites seem to have been like in character 
to those recorded among the plagues of Egypt, Ex. IX., 22-27. 
In some latitudes, we know by experience, hailstones of great size 
sometimes fall ; amongst ourselves occasionally so large as to break, 
at least, thick plates of glass. 



MOSAIC DISPENSATION. 89 

On this occasion of his defeat and chase of the Amorites Joshua 
said in the sight of Israel, " Sun be thou silent upon Gibeon; and 
thou Moon in the valley of Ajalon. And the sun stood still and 
the moon stayed until the people had avenged themselves upon their 
enemies. Is not this written in the book of the Upright? " 

From the literal meaning of the verb usually rendered, " Stand 
thou still," recorded as spoken by Joshua in relation to the sun and 
moon, being " to be silent," a person would think the meaning was 
that in the course of this battle of the Israelites and Gibeonites on 
the one side and the five kings of the Amorites on the other the sun 
and moon may have been remarkably beclouded in order to favor 
in some way the designs of Joshua and in answer to his prayers. 
So in the book of Job IX., 7, speaking in reference to the Omnipo- 
tent, that wise man and sufferer says: " Which commandeth the 
sun and it riseth not and sealeth up the stars." 

The margin gives it as the understanding of the commentators 
that Job referred to this circumstance recorded in Joshua, which 
we are now considering. But Job speaks of the sun not rising; 
Joshua, according to the common translation, of his not going down. 
Would the sense of the sun being beclouded be, for both cases, the 
proper one? Although in none of the old astronomical records do 
I find notice of the sun's having stood still about a whole day" 
(Josh. X. 13), nor does my chronology enable me to connect a 
solar eclipse with the particular date of this battle, still the record 
in Joshua has, doubtless, an important and interesting meaning, which 
theologians especially will be interested to discover and expound. 

This part of the record gives to understand that at the time of 
the Israelitish invasion of Canaan Jerusalem was possessed by the 
Amorites, the king of Jerusalem being named among those five 
kings, who banded themselves together and fought against Gibeon, 
and were defeated by the Israelites. And these five kings, namely, 
of Jerusalem, of Hebron, of Jarmuth, of Lachish and of Eglon, 
were taken prisoners in the chase, and finally hanged by Joshua. 

While on this expedition the record says Joshua took Makkedah, 
Libnah, Lachish, Eglon, Hebron, Debir, and destroyed Horam, 
king of Gezer, with all his people. " So Joshua smote all the 
country of the hills and of the south and of the vale, and of the 
springs, and all their kings: he left none remaining, but utterly 
destroyed all that breathed, as the Lord God of Israel commanded." 
All this accomplished Joshua returns with his army to the camp at 
Gilgal. 



90 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 



Joshua's Conquest of the Whole Country. 

Josh. XI. records the conquest by the Israelites of the whole 
country. The kings of all the north part of the country, under 
the nominal headship of Jabin, king of Hazor, Joshua met in 
battle and totally defeated at the waters of Merom, a lake well 
north in the coarse of the Jordan. i i There was not a city that 
made peace with the children of Israel, save the Hivites, the in- 
habitants of Gibeon ; all others they took in battle. For it was of 
the Lord, to harden their hearts that they should come against Is- 
rael in battle, that he might destroy them utterly, and that they 
might have no favor, but that he might destroy them as the Lord 
commanded Moses." Having effectually subjugated the whole 
northern part of the country in the battle of the waters of Merom 
Joshua proceeded south and subdued the giants. " There was none 
of the Anakims left in the land of the children of Israel : only in 
Gaza, in Gath, and in Ashdod there remained. So Joshua took the 
whole land according to all that the Lord said unto Moses ; and 
Joshua gave it for an inheritance to Israel, according to their divis- 
ions by their tribes : And the land rested from war :" 

May we not, therefore, regard the new or reformed religion as 
now introduced, if not completely established, instead of the old, 
corrupt and idolatrous system which had so long prevailed ; and the 
priesthood of the new religion as now fast establishing themselves 
in the places of worship all over the promised land? And although 
a mental conception of the physical and moral conquest of that 
country, taking place simultaneously may be thought to be a more 
exciting if not a more interesting one than a purely moral and re- 
ligious conquest unconnected with physical force, still may we not 
in some way conceive the conquest of Canaan by the Israelites, 
which in the foregoing we have been considering, as a conquest 
rather of the latter kind than the former, more especially since the 
symbols employed in the narrative can be generally or wholly 
shown to have had a theological reference ? The sacerdotal orders 
in all nations and ages have been accustomed to fight their battles 
rather with the tongue and pen than with the sword. They have 
indeed until a comparatively late age constituted almost wholly the 
authors, the "men of letters." 

The remainder of the book of Joshua (XII. -XXIV. ) is taken up 
variously with enumerations of the districts conquered by the Is- 



MOSAIC DISPENSATION. 91 

raelites and their distribution among the tribes ; the setting up of 
the tabernacle at Shiloh; the cities of Refuge and other cities of 
the Levites; the account of the 2\ tribes, namely of Reuben, 
Gad and the half tribe of Manasseh, having set up a tabernacle for 
themselves at the west side of the passage of Jordan so that it 
might be in sight of them from their eastern possessions; whereat 
the Israelites generally take umbrage and prepare for war; which 
trouble is finally settled by the reason of the action of the 2-J- tribes 
given being satisfactory to Phineas, the son of Eleazor the priest. 

Joshua Addresses the People and Dies, as does also Eleazer, 
the Priest, the Son of Aaron. 

Joshua having grown old (ch. XXIII.) particularly warns the Is- 
raelites against the dangers arising to them from the old idolatrous 
practices of the country. 

In ch. XXIVth and last of this book, Joshua assembles the Is- 
raelites together and enumerates God's great mercies to them and 
the many instances of his great power exercised miracuously in 
their behalf from they left Egypt to the present day. He then ad- 
dresses them thus: " Now therefore fear the Lord, and serve him 
in sincerity and in truth : and put away the gods which your fathers 
served on the other side of the flood, and in Egypt and serve ye 
the Lord. 

And if it seem evil unto you to serve the Lord, choose you this 
day whom ye will serve; whether the gods which your fathers 
served that were on the other side of the flood, or the gods of the 
Amorites in whose land ye dwell; but, as for me and my house, 
we will serve the Lord. And the people answered, God forbid 
that we should forsake the Lord to serve other gods." 

Joshua then exhorted the people to put away from among them 
the strange gods and to incline their hearts to the Lord. They 
answered that they would serve and obey Him. Joshua, there- 
fore, made a covenant with them and having set up a stone under 
an oak as a witness to their agreement, he said, " Behold this stone 
shall be a witness unto us; for it hath heard all the words of the 
Lord, which he spake unto us; it shall be therefore a witness unto 
you lest ye deny your God." 

So Joshua having let the people depart to their several inherit- 
ances soon after dies and is buried in the lot of his inheritance in 
Mount Ephraim. 



92 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

Eleazer, the priest, the son of Aaron, also now dies and they 
buried him in a hill also in Mount Ehpraim. 

Israel continued to serve the Lord all the days of those elders, 
who had invaded the country with Joshua, and who now outlived 
him. 

The Book of Judges. 

Judges I. records the doings of the house of Judah in their cap- 
ture of many places belonging to the former inhabitants of the 
southern part of Canaan, but especially of their capture of Jeru- 
salem and treatment of its King. It then records the doings of 
many others of the tribes, more especially of the house of Joseph. 
In the whole of this chapter, as in the whole of the book of 
Judges, it is either implied or expressly said that the old inhabi- 
tants of the land were permitted to remain with the new comers, 
but in a tributary state. 

The Angel at Bochim. 

Judges II. records that after the death of the elders that out- 
lived Joshua the Israelites forsook the Lord God of their fathers 
and followed the gods of the people that were round about them, 
Baalim and Ashtaroth, and so provoked the Lord to anger. By 
reason of these and such wickedness " an angel of the Lord came 
down from Gilgal to Bochim" and in many words remonstrated 
against their iniquites. And it happened that when the angel of 
the Lord spake these words that the people wept aloud; and so 
they named the place Bochim, i.e., weepers. And after that the 
Lord raised up judges to govern them they were not restrained 
from their idolatries even by the judges, for the Lord left the old 
peoples of the land among them that they might prove them and 
be thorns in their side. 

Othniel, the Son of Kenaz. 

Judges III. records that, consequent upon the great wickedness of 
the Israelites by their idolatries and otherwise, He delivered them 
into the hands of Chushanrishathaim King of Mesopotamia, to 
whom they were in subjection twelve years. At length there arose 
to them a deliverer in the person of Othniel, the son of Kenaz and 
nephew of Caleb, who freed them from servitude to the Meso- 
potamians. 



MOSAIC DISPENSATION. 93 



Ehud and Shamgar : Judges. 

But soon thereafter, consequent upon their sin, they fall into the 
power of Eglon, king of Moab, whom they serve eighteen years, 
and from whom they are at length freed by the dagger of Ehud 
the Benjamite, a left-handed, man. This man, having assassinated 
Eglon while delivering to him a present, made his escape and col- 
lecting his adherents attacked the Moabites at the fords of Jordan 
and slew about ten thousand men. The land then had rest for 
eighty years. " And after him (Ehud) was Shamgar, the son of 
Anath, which slew of the Philistines six hundred men with an ox 
goad: and he also delivered Israel. 



J 5 



Deborah, the Prophetess, Judge ; and Barak, the Son of 

Ahinoam. 

Judges IV. records that, consequent upon further great sin of the 
Israelites after the death of the foregoing, the Lord delivered them 
into the hands of Jabin, king of Canaan, who reigned at Hazor, 
the general of whose armies was Sisera. This now powerful mon- 
arch, whose kingdom, strange as it may appear, we have seen that 
Joshua conquered at the waters of Merom, had nine hundred char- 
iots of iron and oppressed the Israelites for twenty years. At 
that time Deborah the prophetess held the office of judge to the 
remnant of the Israelites. " And she dwelt under the palm tree of 
Deborah, between Ramah and Bethel in Mount Ephraim; and the 
children of Israel came up to her for judgment." She sent for 
Barak, the son Ahinoam, out of Kadesh-Naphtali, and prevailed 
upon him to draw ten thousand men out of his district to the Mount 
Tabor, promising that there she would deliver into his hands Sisera, 
the captain of Jabin' s army, with his chariots and his host. Barak 
consented to go and do thus only on condition that she would go 
with him. This she consented to do at the same time informing 
Barak that the journey would not be for his honor; for the Lord 
would deliver Sisera into the hand of a woman. Barak and Deborah 
went forward and collected ten thousand men which he placed in 
order of battle upon Mount Tabor. Of this movement Sisera 
being informed, collected all his host to the river Kishon, which 
flows not far from the base of that mount, and wends its way into 
the sea just at the north base of Mount Carmel. 



94 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

When Deborah had perceived the proper time had come she gave 
command to Barak to descend and make the attack ; a command 
which he obeyed with such great alacrity, descending the mountain 
with his ten thousand men and attacking, that the host of Sisera 
was entirely discomfited and that captain himself compelled to 
escape on foot. After the retreating host Barak pursued: " And 
all the host of Sisera fell upon the edge of the sword ; and there 
was not a man left." 

Sisera, however, escaped on foot until he found refuge in the 
tent of Jael, the wife of Heber the Kenite, who was of the family 
of Hobab, the son of Raguel, Moses' father-in-law, this family 
having come from the peninsula of Sinai and settled in this country 
with the Israelites. 

Jael seeing Sisera in full flight went to her door and in- 
vited him in. He having entered she covered him with a rug. 
She having refreshed him with drink he asked her to stand in her 
tent door and if any one should ask if he were there, answer No. 
Sisera was not long in this condition before he fell asleep and Jael 
observing this took a nail of the tent and a hammer in her hand 
and went softly unto him and smote the nail into his temples and 
fastened it into the ground; for he wasvfast asleep and weary: so 
he died. 

Barak coming on now in full pursuit of Sisera Jael came out to 
meet him and told him she could show him the man whom he 
sought. Having brought him into the tent she showed him Sisera 
as he lay dead with the nail in his temple. And thus was subdued 
by the Israelites Jabin the king of Canaan. 

Judges V. records the song of Deborah and Barak consequent 
upon the defeat and death of Sisera and the liberation of their peo- 
ple from the power of Jabin King of Canaan. It is written in the 
peculiar style of Hebrew poetry, reminding one, in parts, of the 
wild strains of Ossian. " And the land had rest forty years." 

Judges VI. After this, consequent upon the sin of the Israelites, 
the Lord delivered them into the power of the Midianites seven 
years. These came with the Amale kites, all of whom are here 
called " children of the east," but who were doubtless from the 
peninsula of Sinai, and oppressed the Israelites with their great 
numbers so as not to leave them sufficient food. In this pitiable 
condition the Israelites supplicated the Lord, who sent them a 
prophet that remonstrated with them on account of their sins. 



MOSAIC DISPENSATION. 95 



Gideon, the Son of Joash, the Abiezrite, and His Exploits. 

Then there came an angel of the Lord and appeared to Gideon 
the son of Joash as he threshed wheat by the winepress of Abiezer 
to conceal it from the Midianites. The angel tells Gideon he is ac- 
cepted of the Lord and assures him that if he goes in all his might 
against the Midianites,* he will prevail. Gideon, like Moses, dis- 
trusting his own ability, hesitates to accept the commission.. But 
he was assured that the Lord would go with him and that he would 
" smite the Midianites as one man." Gideon asked the angel, that, 
in order that he should have a sign that he talked with him, he 
might not depart until he himself would come back bringing him a 
present. The angel consented to wait till he would fetch it. 

Gideon went and cooked a kid and brought the flesh in a basket, 
and the broth in a pot, and this, with some unleavened cakes, he 
presented to the angel. " And the angel of God said to him, Take 
the flesh and the unleavened cakes and lay them upon this rock and 
pour out the broth." This he did. 

" Then the angel of the Lord put forth the staff that was in his 
hand and touched the flesh and the unleavened cakes ; and there 
arose up fire out of the rock and consumed the flesh and the unleav- 
ened cakes. Then the angel of the Lord departed out of his sight." 

Gideon there erected an altar and called it Jehovah-shalom . The 
same night God told Gideon to take the second bullock, that one of 
seven years old, cut down the grove of Baal, erect an altar and offer 
a burnt sacrifice of the bullock, making the fire with the wood cut 
down from the grove of Baal. Gideon, by means of ten men of 
his servants, did this at night, as he feared to do it by day on ac- 
count of not only the people of the place generally, but of some 
even of his father's household who were worshipers of Baal. 

Now, when the people of the place arose in the morning and saw 
that the altar of Baal was cast down and that his grove had been 
used as the fuel for the burnt offering they eagerly inquired who 
had done this thing. 

Having been answered that Gideon did it they demanded of Joash 
to bring out his son to them "that he may die." He refused, 
saying, If Baal be a god let him plead for himself because one hath 
cast down his altar. He then proposed that if any one should plead 
for Baal he should be put to death, while it was yet morning. On 
that day, therefore, Joash called Gideon Jerubbael, i.e., Baal- 



96 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

plead, saying, " Let Baal plead against him, because he hath 
thrown down his altar." 

Now it happened that the Midianites, the Amalekites, and the 
children of the East were collected in their camps in the valley of 
Jezreel. But in obedience to the motion of the Spirit of the 
Lord Gideon blew his trumpet and the Abiezrites were gathered 
after him. In response to his message many other tribes also 
gathered to his standard. But Gideon still»doubting his ability to 
even cope with so numerous and powerful an enemy asks God if he 
intends to save Israel by his hand to give him the following sign : 
" Behold I will put a fleece of wool in the floor ; and if the dew 
be on the fleece only, and it be dry upon all the earth besides, 
then shall I know that thou wilt save Israel by my hand, as thou 
hast said." 

This happened so, for on his rising early in the morning and 
pressing the fleece together he squeezed therefrom a bowl full of 
water. But Gideon, still doubting and hesitating, says unto God: 
" Let not thine anger be hot against me, and I will speak but this 
once: Let me prove, I pray thee, but this once with the fleece; 
let it now be dry only upon the fleece, and upon all the ground let 
there be dew." 

And so it was found to be in the morning * ' for it was dry 
upon the fleece only and there was dew on all the ground." 

Judges VII. Gideon now fully assured of the Lord's help col- 
lected his forces in the morning and pitched beside the well of 
Harod, the host of the Midianites being on the north side of them by 
the hill of Moreh in the valley. Here the Lord tells Gideon that 
his present army is much too numerous for him to deliver the op- 
posing host into their hands, that in case of them being given the 
victory they might boast themselves of having gained it by their 
own powers. 

He then tells Gideon to proclaim to the army : " Whosoever is 
fearful and afraid, let him return and depart early from mount 
Gilead and there returned of the people 22,000 and there remained 
10,000. 

The Lord tells Gideon that the people are yet too many and 
enjoins him to bring them down to the water and that there he 
would direct him as to who should go home and who should re- 
main. 

Gideon having brought them to the water the Lord said to him : 
" Every one that lappeth of the water with his tongue, as a dog 



MOSAIC DISPENSATION. 97 

lappeth, him shalt thou set by himself; likewise every one that 
boweth down upon his knees to drink." 

The experiment showed three hundred that lapped, " putting 
their hand to their mouth," all the rest of the people having bowed 
down upon their knees to drink. And the Lord said to Gideon: 
" By the three hundred men that lapped will I save you, and de- 
liver the Midianites into thine hand; and let all the other people go 
every man into his place." 

Gideon therefore retained the three hundred, furnishing them 
with provisions and trumpets, but the great body of the army he 
sent home. It happened the same night that the Lord told him to 
get bim down to the host that he would deliver it into his hand. But 
if he feared to go alone he should bring Phurah, his servant, down 
with him. Then went he down in the dark of the night and he 
and his servant stood on the outside of the ranks. 

" And the Midianites and the Amalekites and all the children of 
the East lay along in the valley like grasshoppers for multitude ; 
and their camels were without number, as the sand by the sea side 
for multitude . ' ' 

AYhile Gideon lay with his servant along on the outside of the 
ranks there was a man who related to his fellows a dream which 
was to the following effect, " I dreamed a dream and, lo, a cake of 
barley bread tumbled into the host of Midian, and came into a tent 
and smote it that it fell, and overturned it, and the tent lay along." 
His fellow to whom he has related it remarked: " This is nothing 
else save the sword of Gideon, the son of Joash, a man of Israel: 
for into his hands hath God delivered Midian and all the hosts." 

Gideon having heard the dream and the interpretation thereof 
thanked God and returned to his three hundred and said, Arise, for 
the Lord hath delivered into your hand the host of Midian. 

And he divided the three hundred into three companies and put a 
trumpet into every man's hand, with empty pitchers and lamps 
within the pitchers. 

And he said to them, " Look on me and do likewise; and, be- 
hold when I come to the outside of the camp it shall be that as I 
do so shall ye do. 

When I blow with a trumpet, I and all that are with me, then 
blow ye with the trumpets also on every side of all the camp, and 
say, The sword of the Lord and of Gideon." 

Gideon, accordingly, and the hundred men that were with him 
came to the outside of the camp in the beginning of the middle 

7— c 



98 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

watch, when the sentries had but just come on guard; and they 
blew the trumpets and broke the pitchers that were in their hands. 

" The three companies thereupon blew the trumpets and broke the 
pitchers and held the lamps in their left hands and the trumpets in 
their right hand to blow withal; and they cried, The sword of the 
Lord and of Gideon. " 

While they stood every man in his place round about the camp all 
the host ran, crying as they fled. 

The three hundred still continued blowing their trumpets while 
their adversaries were flying, the Lord having set every man's sword 
against his fellow. 

And the Israelites gathered themselves together out of many of 
the tribes and pursued after the Midianites; and two of their 
princes, Oreb and Zeeb, who fell into their hands at the passage of 
the Jordan, they slew. 

Judges VIII. Gideon, however, having reached the Jordan, 
passed over, " he and his three hundred men with him, faint yet 
pursuing." 

There were yet two princes of the Midianites, Zebah and Zal- 
munna, who were retreating with 15,000 men. and these Gideon 
with his 300 was pursuing. When he came to Succoth he asked 
the men of that city for refreshments for his men and they an- 
swered him: "Are the hands of Zebah and Zalmunna now in 
thine hand that we should give bread unto thine army? 

Gideon answered that when the Lord had delivered Zebah and 
Zalmunna into his hands he would thresh them with thorn bushes 
of the wilderness. 

Having come to Penuel, in his pursuit, he asked the men of that 
city for the same boon, and they answered him in like manner as 
the men of Succoth. His reply to them was of a reciprocal nature 
as before: "When I come again in peace I will break down this 
tower." 

Gideon and his warriors went on their way, and having come up 
with the princes of Midian they smote their host of 15,000 men 
(besides the 120,000 they had already destroyed of that army) ; they 
also took Zebah and Zalmunna prisoners and on their way back 
with them not only chastised but destroyed the men of Succoth and 
Penuel who had refused to succor them in their need. Gideon 
soon after slew Zebah and Zalmunna and took the ornaments from 
their camels necks. 

Gideon having come into great repute by his victory his people 



MOSAIC DISPENSATION. 99 

invited him to rule over them and proffered to allow the govern- 
ment to be hereditary in his family. He replied, " I will not rule 
over you, neither shall my son rule over you: the Lord shall rule 
over you." I would, however, said he, desire that ye would give 
me every man, the earrings of his prey. They answered they 
would willingly give them, and they spread a garment and cast to- 
gether in it every man the ear-rings of his prey, and the weight of 
the golden ear-rings in the contribution was seventeen hundred 
shekels of gold, besides ornaments and collars and purple raiment 
that was on the kings of Midian and beside the chains that were 
about their camels' necks. 

Of these Gideon made an ephod and dedicated it in his city of 
Ophrah and the Israelites made an idol of it, so that it became a 
snare and a cause of trouble to Gideon and to his house. 

Thus was Midian subdued and the country was in peace forty 
years in the days of Gideon. This hero had seventy sons by his 
lawful wives ; but it was his concubine who lived at Shechem that 
bore to him Abimelech, who succeeded him in the chiefship and 
slew his seventy sons. 

The House of Gideon: Abimelech. 

On the death of Gideon the Israelites fell into idolatry still worse 
and made Baal-Berith their god. 

The house of Gideon who had showed them so much kindness 
and wrought for them so great glory, they treated with ingratitude 
and neglect. 

The wicked Abimelech came to his end by a fracture of the skull, 
caused by a fragment of a millstone thrown at him by a woman, as 
he besieged the tower of Thebez near Shechem. " Thus God ren- 
dered the wickedness of Abimelech, which he did unto his father, 
in slaying his seventy brethren." 

Tola and Jair: Judges. 

Judges X. Next after Abimelech Tola, a man of Issachar, judged 
Israel for twenty -three years. He dwelt at Shamir in mount 
Ephraim. He was succeeded by Jair, a Gileadite, who judged 
Israel for twenty two-years. " And he had thirty sons that rode 
on thirty ass colts, and they had thirty cities, which are called Hav- 
oth-jair, (i.e., the villages of Jair) unto this day, which are in 
the land of Gilead." 



100 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

" After Jair's death consequent upon the great idolatry of the 
Israelites God delivered them into the power of the Philistines and 
of the Ammonites by whom they were oppressed for eighteen 
years. 

Iephthah, the Gileadite, and His Exploits. 

Judges XI. The princes of the Israelites, more especially of the 
Gileadites, now proposed to make that man their chief who should 
deliver them from the Ammonites. The proposition was accepted 
by Jephthah, the Gileadite, evidenty the son of the already chief 
of that district, but born out of wedlock, and whom, on this account, 
his brethren had cast out. This man, not being able to persuade 
the king of the Ammonites to depart from his country, which he 
had now so long oppressed, put himself at the head of the men he 
had gathered about him to try if he could not effect by force what 
his persuasion had failed to do. 

On setting out on his expedition Jephthah vowed a vow unto the 
Lord saying : "If thou shalt without fail deliver the children of 
Amnion into mine hands, then it shall be that whatsoever cometh 
forth of the doors of my house to meet me, when I return in peace 
from the children of Ammon, shall surely be the Lord's, and I will 
offer it up for a burnt offering." 

Jephthah having come to the Ammonites subdued them and was 
returning to his home. 

"And Jephthah came to Mizpeh unto his house, and behold, his 
daughter came out to meet him with timbrels and with dances ; and 
she was his only child : besides her he had neither son nor daughter. 

And it came to pass, when he saw her, that he rent his clothes, 
and said, Alas, my daughter! thou hast brought me very low, and 
thou art one of them that trouble me ; for I have opened my mouth 
unto the Lord, and I cannot go back. 

And she said unto him, My father, if thou hast opened thy mouth 
unto the Lord, do to me according to that which hath proceeded 
out of thy mouth ; forasmuch as the Lord hath taken vengeance for 
thee of thine enemies, even of the children of Amnion. 

And she said unto her father, Let this thing be done for me; let 
me alone two months, that I may go up and down upon the moun- 
tains, and bewail my virginity, I and my companions." He there- 
upon permitted her to go, and she went with her companions and 
bewailed her virginity upon the mountains. At the end of the 



MOSAIC DISPENSATION. 101 

two- months " she returned to her father, who did with her accord- 
ing to his vow, which he had vowed: and she knew no man." 

Following this a custom prevailed in Israel for the daughters of 
Israel to go yearly to lament the danghter of Jephthah the Gilead- 
ite four days in a year. 

Judges XII. On Jephthah' s return from his subjugation of the 
Ammonites the men of Ephraim took occasion to show him their 
resentment because he had not called them to his standard when he 
was going against the Ammonites. They threatened to burn his 
house over him. Jephthah told them that when before he was at 
strife with the Ammonites and had summoned them to his help 
they did not heed him: but now he did not summon them and yet 
the Lord had delivered the Ammonites into his hand. He then 
asked them why they had taken offense at him and were come up 
against him in arms? Thereupon putting his own Gileadites in 
order of battle he took the passages of the Jordan before the Eph- 
raimites, and it happened that when those Ephraimites, who were 
escaped, said, Let me go over, that the men of Gilead, asked him, 
Art thou an Ephraimite ? If he answered No ; then they asked 
him to say Shibboleth; and he said Sibboleth: " for he could not 
frame to pronounce it right." They then slew him at the passages 
of Jordan: " and there fell at that time of the Ephraimites forty- 
two thousand." 

"And the men of Gilead smote Ephraim, because they said, Ye 
Gileadites are fugitives of Ephraim among the Ephraimites and 
among the Manassites." 

After he had judged Israel for six years Jephthah died and was 
buried in one of the cities of Gilead. 

Ibzan, Elon, Abdon: Judges. 

After him Ibzan of Bethlehem judged Israel for seven years. 
He had thirty sons and thirty daughters, whom he sent abroad, and 
took in thirty daughters from abroad for his sons. He died and 
was buried at Bethlehem. He appears the first judge from the 
southern or Judaean district, all the preceding having been from 
the northern or Samaritan, that district wherein was the portion of 
Joshua, who was of the tribe of Ephraim. 

Elon a Zebulonite then judged Israel for ten years. On his 
death he was buried in Aijalon in the country of Zebulon. 

He was succeeded by Abdon, a Pirathonite of Ephraim. 



102 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

He had forty sons and thirty grandsons, who rode on seventy 
ass' colts. After he had judged Israel eight years he died and was 
buried at Pirathon, in the land of Ephraim. 

Judges XIII. Consequent upon evil committed by the Israelites 
the Lord delivered them into the power of the Philistines for 
forty years. 

Samson, Judge and Hero of Israel, rnd His Exploits. 

Samson is now foretold by an angel who appears twice to his 
mother for that purpose. Samson's father's name was Manoah, a 
man of the tribe of Dan. The angel warned the parents that the 
child was to be brought up as a Nazarite, should be neither given 
wine nor strong drink, nor to eat anything deemed by the law un- 
clean; neither should a razor come upon his head. 

On the angel's second visit to the parents Manoah sacrificed to 
God, in his honor, a kid and " when the flame went up toward heaven 
from off the altar, the angel of the Lord ascended in the flame of 
the altar. And Manoah and his wife looked on and fell on their 
faces to the ground." Manoah expressed to his wife his fears that 
the Lord would kill them. His wife answered that if the Lord 
were intended to kill them he would not have received at their 
hands a burnt offering : neither would he have foretold or shown to 
them the things which he did. 

In due time Samson was born " and the child grew and the Lord 
blessed him. And the spirit of the Lord began to move him at 
times in the camp of Dan between Zorah and Eshtaol." 

Judges XIY. Samson, having grown to man's estate, when on a 
visit at Timnath among the Philistines, saw a woman whom he 
liked and whom he asked his parents to get for him to wife. They 
go down to Timnath with him and on his way a young lion roared 
against him " and the spirit of the Lord came mightily upon him 
and he rent him as he would have rent a kid," although he had 
nothing in his hand. This he did not tell his parents. 

He passed down and talked with the woman, and was well pleased 
with her. And after some time, in his coming back to marry her, 
he turned aside to see the carcase of the lion, and found therein a 
swarm of bees and honey: Of this he took and ate and brought 
some to his parents whereof they ate; but he did not tell them he 
took it from the carcase of the lion. 

Having come to his intended bride he made a feast and his 
parents brought thereto thirty companions to be with him. Here 



MOSAIC DISPENSATION. 103 

he proposed a riddle* promising to whomever should solve it within 
the seVen days of the feast thirty sheets and thirty garments ; but 
exacting that if they could not expound it, in the time proposed, 
they should give him thirty sheets and thirty garments. They 
asked him to propose his riddle, and he said, " Out of the eater 
came forth meat, and out of the strong came forth sweetness." 
When, on the seventh day, they could not yet expound the riddle 
they asked Samson's wife to entice him to tell her the riddle add- 
ing, " lest we burn thee and thy father's house with fire." Samson's 
wife by weeping and entreating finally prevailed on him to tell her 
the riddle and she told the riddle to her people. These people, 
accordingly, on the seventh day before sunset answered Samson 
saying, " What is sweeter than honey? and what is stronger than a 
lion? And he replied, If ye had not plowed with my heifer ye 
had not found out my riddle." 

Soon after this he visited Ashkelon and there the spirit of the 
Lord having come upon him mightily he slew thirty men and gave 
garments, as he had agreed, to those that expounded the riddle. 
Samson's wife was meantime given by her father to an old com- 
panion of her husband, a fact whereof Samson had not yet come to 
know. 

Soon after in the time of barley harvest, he visited her whom he 
supposed to be his wife with a kid, and, on his entering to see her, 
her father would not allow him, saying he thought he utterly hated 
her and therefore had given her to his companion in marriage; that 
he might take her sister who was fairer than she instead of her. 

Samson seems in these circumstances to have held his peace, but 
revolved in his mind what he might do to be avenged on those whom 
he now regarded as his enemies. He finally put into action the 
following scheme: He " went and caught three hundred foxes, and 
took firebrands and twined tail to tail and put a firebrand in the 
midst between two tails. And when he had set the brands on fire 
he let them go into the standing corn of the Philistines and burnt 
up both the shocks, and also the standing corn with the vineyards 
and olives." 

When the Philistines found out who had done this and for what 
cause " they came up and burnt with fire Samson's former wife and 
her father." Although Samson seems now to have recognized, on 
his own part, some justice in their act he, still determining to be re- 
venged, smote the Philistines " hip and thigh with a great slaughter." 

Samson then escaped to the top of the rock Etam. The Philistines 



104 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

thereupon invaded Judah and told the people there they had come 
to take Samson and treat him as he had treated them. Three 
thousand of the people made known to Samson the circumstances 
of the case and told him that as the Philistines were now their rulers 
the only course left them was to deliver him up to them. He 
answered, "As they did unto me so have I done unto them. ,, 
They persisted that they should bind him and deliver him to the 
Philistines. He asked them to swear that they would not do him 
violence themselves. They answered, " No; but we will bind thee 
fast and deliver thee into their hands; but surely we will not kill 
thee. They bound him, thereupon, with two new cords and brought 
him from the rock. When on his way at Lehi the Philistines jeered 
him ; " and the spirit of the Lord came mightily upon him, and the 
cords that were upon his arms became as flax that was burnt with 
fire and his bands loosed from off his hands. '' Then having picked 
up the jawbone of an ass he saw lying in his way " he slew a 
thousand men therewith." He then called the place Eamath-lehi, 
i.e., the raising up of the jawbone. Thirsting greatly by reason 
of his violent exertions and having no water to drink he supplicated 
the Lord, who thereupon " clave a hollow place that was in Lehi 
and there came water thereout ; and when he had drunk his spirit 
came again and he revived ; wherefore he called the place Enhak- 
kore," i.e., the well of him that cried. " In the days of the Philis- 
tines he judged Israel twenty years," that is, he was contemporary, 
for that length of time, with the Philistines' government of Israel. 

Judges XVI. In the battle of the jawbone Samson appears to 
have put his enemies to flight, for we find him afterwards visiting 
Gaza and becoming intimate with a woman there with whom he 
lodged. The Gazites, during the night, finding that he was lodging 
in the house, determined to kill him in the morning; but Samson 
getting up at midnight took the doors and posts, which constituted 
the city's gate, and, putting them upon his shoulders, bolt and all, 
carried them up to the top of an hill that is before Hebron, a dis- 
tance of perhaps 35 miles. 

After this he came to love a woman, in the valley of Sarek, whose 
name was Delilah. The lords of the Philistines, coming to know 
this, promised her, each of them eleven hundred pieces of silver, 
provided she succeeded in obtaining for them the secret wherein his 
great strength lay. 

In answer to her first inquiry to this end, Samson said, " If they 
bind me with seven green withs then shall I be weak and as another 



MOSAIC DISPENSATION. 105 

man." She, accordingly, bound him with seven such withs, which 
the lords of the Philistines had furnished her. " And he broke the 
withs, as a thread of tow is broken, when it toucheth the fire." 

Delilah then told Samson he but mocked her and inquired of 
him again wherewith he might be bound. He answered, " If they 
bind me fast with new ropes that were never occupied, then shall I 
be weak and be as another man." 

Delilah having bound him accordingly, said, " The Philistines be 
upon thee, O Samson (there being liers in wait in the chamber), 
and he broke them from his arms like a thread." 

Delilah again told Samson that he only mocked her and told her 
lies, and besought him again to tell her wherewith he might be 
bound. He answered her, " If thou weavest the seven locks of my 
head with the web." 

She accordingly did so, and, having fastened it with a pin, said, 
" The Philistines be upon thee, O Samson." But when he awoke 
from his sleep he walked away with the pin of the beam and with 
the web. 

She then parleyed with him thus: " How canst thou say I love 
thee, when thy heart is not with me? Thou hast mocked me these 
three times and hast not told me wherein thy strength lieth." 

And it resulted finally after she had urged and plied him with 
her words until his soul was vexed with her questioning that he re- 
plied : " There hath not come a razor upon mine head; for I have 
been a Nazarite unto God from my mother's womb : if I be shaven 
then my strength will go from me, and I shall become weak, and 
be like any other man." 

Delilah perceiving that he told her the truth this time sent for the 
lords of the Philistines to come to her, saying that Samson had 
told her what was in his heart. They came to her " and brought 
money in their hand." 

" And she made him to sleep upon her knees: and she called for 
a man, and she caused him to shave off the seven locks of his 
head; and she began to afflict him and his strength went from 
him." She then said, "The Philistines be upon thee, Samson." 
And he awakening out of his sleep, bethought himself that he would 
go out as at other times ; but he had not vet come to realize that 
the Lord had departed from him. 

In his weak and helpless condition the Philistines now took him 
and put out his eyes and brought him down to Gaza, and there, bound 
with fetters of brass, they put him to grind in the prison house. 



106 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Soon after, when the hair began to grow on his head, as before 
he was shaven, the Philistines, collected at the temple of Dagon to 
offer sacrifice to that God, proposed that they should have Samson 
brought from the prison house in order to make sport for them. 
They called, therefore, for Samson, who made them sport. Sam- 
son asked the lad who led him by the hand to let him feel the pil- 
lars, whereon the house stood, that he might lean against them. — 
Now the house was full of men and women, the lords of the Philistines 
among the rest; and there were upon the roof about three thou- 
sand men and women, who were looking on as Samson made sport, — 
And Samson entreated the Lord, saying, " O Lord God, remember 
me, I pray thee, only this once, O God, that I may be at once 
avenged of the Philistines for my two eyes." 

This prayer having gone up from the depths of his soul Samson 
took hold of the two middle pillars whereon the house stood, and 
whereby it was borne up, of the one with his right hand and of the 
other with his left. Then in a low supplicating voice he utterred, 
"Let me die with the Philistines!" Having said this he bowed 
himself with all his might, lifting the pillars from their bases, and 
the house fell with a great crash upon the people that were there- 
in : "So the dead which he slew at his death were more than they 
which he slew in his life." 

Then his brethren and kindred came and took his body from 
these ruins and buried it between Zorah and Eshtaol, in the bury- 
ing place of Manoah,his father, in the country of the tribe of Dan. 

Thus ends the record concerning Samson. The primitive style 
of language in which it is written will be found to correspond 
closely with some of that which Homer puts into the mouths of 
his heroes, in addressing the Gods. Compare, for example, the 
language in Judges XVI, 28, wherein Samson addresses the Lord, 
with some of that in the Illiad, addressed to the gods by heroes in 
circumstances of difficulty or danger. 

The experience of Samson, as set forth in the record, shows the 
dangerous power of evil woman over man, when forsaken by the 
Lord's spirit, he yields himself to her seductive enticements. She 
turns him in many ways, as she may please, entices, deceives, be- 
trays and finally ruins him. When unrestrained by God's grace, 
left to his own weak self, a man takes up with an unprincipled 
and perverse woman, he is going down hill and will finally awake 
to the sense of his entire ruin. In like manner, and conversely, a 
good woman may be ruined by an unprincipled and perverse man. 



MOSAIC DISPENSATION. 107 

Like Samson men or women may have to be deceived often 
before they come to know that they are really deceived ; but often- 
times, when they have found out that they are really deceived, they 
are really ruined in mind, body and estate. 

Delilah deceived Samson three times and he did not realize it, 
but through her enticing words, suffered himself to be deceived a 
fourth time. Now, he permits himself to be deprived of his hair 
wherein his strength lay. 

Would this mean that he finally permitted himself, in his licen- 
tious practices, to break all the vows, which he, or his parents for 
him, had taken as a Nazarite? Thus finally yielding, he left him- 
self completely in the hands of the enemy, just as many a man or 
woman, by yielding, ruin themselves for life or may put themselves 
into an untimely grave. 

The weakest men or women, while on the Lord's side, are 
stronger and more effectual in the right than are the mightiest 
giants on the side of the world and of sin. 

Look at the great Philistine giant, Goliath of Gath, how proudly 
he bore himself until encountered by the stripling David. In this 
mere boy, however, he found more than his match. It was, of 
course, murmured on each side of the line as David approached the 
giant, how is it possible that such a mere boy can have the courage 
to encounter that giant, well practiced in arms? 

But David represented a principle, as did also Goliath, and the 
principle prevailed, and always should prevail, while the principle 
of Goliath failed. In this case it was the Israelitish boy over- 
coming the Philistine giant ; in the other case (that of Samson and 
Delilah), it was the unprincipled Philistine woman, long sold unto 
sin, overcoming the Israelitish giant, who now, perhaps for the 
sake of a transient pleasure, sells himself to her and consumates 
his ruin. After Samson had allowed her to shave the locks of 
hair of his head, he was completely in her power, her property, 
which she soon transferred to the lords of the Philistines to be for 
them an object of sport. It is usually conceded that people have 
a right to do what they will with their own property; and Delilah 
in making the transfer of Samson to the lords of the Philistines 
acted in this way. 

When Delilah with her continued solicitations had come to know 
all that was in his heart, she sends for the lords of the Philistines, 
who come to her bringing "money in their hand." Her object 
was accomplished, he had told her all that was in his heart, he had 



108 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES , ETC. 

yielded to sin ; his fate, therefore, was sealed and his transfer 
effected without delay to his enemies. How many an inexperi- 
enced woman may sell herself in like manner to a bad unprincipled 
man. 

But Samson, although in the hands of his enemies, his outer 
man subdued, his eyes sightless, and his limbs in manacles, though, 
even in spirit much depressed, yet was not utterly crushed. Even 
when called from the prison house to make sport for his enemies, 
his old spirit returned to him and his energies revived. He had 
the lad place him between the pillars so as to get a firm hold. He 
calls upon the Lord to give him strength to be avenged upon his 
enemies, the sinful, idolatrous Philistines; even though in taking 
this revenge he should have to involve himself in their ruin. The 
Lord imparts to him his wonted, former strength; he bows him- 
self, lifts up the pillars, draws down the house, and meets his own 
death in that of a multitude of his enemies. 

It is to be noticed here that it was " when their hearts were 
merry" (Judges XVI., 26) that the lords of the Philistines said, 
6 « Call for Samson that he may make us sport." Eoolish men, 
they knew not that they were, in these words pronouncing their 
own death sentences ! Delilah had deceived them at the same time 
she did Samson. 

I may ask, therefore, in this connection, would it not be a glori- 
ous thing for humanity if young women and young men would so 
conduct and demean themselves in life as that they should neces- 
sarily be the proper guides and correctors and so the benefactors, 
rather than the deceivers, corrupters, and so the body and soul 
destroyers of each other? 

In reference to the exploit recorded of Samson's having slain a 
thousand men with the jaw-bone of an ass, I may remark that 
Samson being regarded as the judge of Israel, which in that age 
would mean the highest executive of the nation, would be naturally 
supposed to have had command of a force of men, when at home 
among his people. On the occasion of this battle at Lehi the 
record says he had with him three thousand men of his own nation, 
who were delivering him up to the Philistines. Now supposing that 
this was their intention and that they brought him with his hands 
bound to the Philistines; and that, when they came on to the ground 
to deliver him over to them, they changed their mind by reason of 
the contumely wherewith they saw their judge was treated by the 
oppressors of their own nation ; unbound his hands and under his 



MOSAIC DISPENSATION. 109 

direction and with his assistance attacked and defeated the Philis- 
tines then and there, killing one thousand of their men, wounding 
others and putting the balance to an ignominious flight, would not 
I say, this whole result have been likely in the language of that 
age and of historians generally to have been put to the credit of 
Samson alone, in like manner as Alexander is spoken of as having 
conquered the world, Scipio the Carthaginians, and Hannibal the 
Romans at Thrasymene lake and at Canae? In all these cases it is 
needless to say that opposing armies were engaged, and not, in 
any case, a single individual as opposed to a numerous army. Still 
there is no doubt that a hero, such as Samson is recorded to have 
been, might in that age in which bodily strength so much availed, 
as it did in latter ages in the case of the steel-clad Norman giants 
and others, have done remarkable deeds, performed wonderful 
exploits by his single prowess. 

Not only the language, in which Samson's exploits are recorded, 
but the age in which he lived as given by Biblical chronologers, 
corresponds to the Homeric or Trojan age. Still he was no Gre- 
cian hero, but perhaps of the same shepherd stock as were the 
heroes of tlje Homeric poems. 

It is noticeable, of course, that the record does not bring Samson 
before us in the sense of a miracle worker, that is, in the scriptural 
meaning of that term, but rather in the Homeric sense of a hero. 
If we take Bishop Usher's scriptural chronology and the Greek 
chronology of Heredotus to be nearly correct then we find Samson 
to have lived in the Homeric Trojan age. The record concerning 
him does not, however, give us to suspect that he was at all connected 
with the Trojan war, or that he could have been one of the veritable 
heroes in the mind of that ever-to-be-celebrated Grecian bard. We 
may remark, however, that the Grecian thought and mythology 
was largely derived from Phoenicia, an ancient land, a portion 
whereof Samson governed as its supreme executive under the 
modest title of judge. 

Most of the renowned Grecian peoples, as the Lacedemonians 
and Athenians, there is some ground for concluding were in descent 
from the shepherd dynasts of Egypt, who were themselves in de- 
scent from the Phoenicians or, in a better understood sense, from 
the stock of the Hebrews. 

The Grecian thought and mythology was originally Asiatic, but 
directly derived to Greece, doubtless, from the valley of the Nile. 
As set forth fully in other treatises of mine the whole Mosaic polity, 



110 CREATOR AND COSMOS; OR, COSMOTHEOLOGTES, ETC. 

together with the rite of circumcision, bears unmistakable marks 
of having been brought from Egypt to Palestine. If its original 
pertained to Asia it was in an age long anterior to the Exodus. 
From Asia to the valley of the Nile, at the dispersion, consequent 
upon the confusion of tongues; from the Nile's valley to Palestine 
and Greece at, before, and after the time of the Exodus, should be, 
held as the Orthodox idea in regard to the origin of the dominating 
races and their religions peculiar to Greece and Palestine in the 
early historic ages. 

Judges XVI 1. is occupied with the story of Micah and his Le- 
vite; XVIII. with the expedition of the Danites, into which Mi cah's 
Levite is introduced ; XIX. with the narrative about the Levite and 
his wife in connection with the wicked people of Gibeah in Benja- 
min; XX. with the war of the Israelites upon the Benjamites ; 
XXIst and last with the narrative of the obtaining of wives for the 
Benjamites from the virgins of Shiloh by surprise. 

First Book of Samuel: Judgeship of Eli. 

The 1st Book of Samuel is also called the first book of kings, 
because it contains, in its latter part, the history of King Saul, 
ending with his death and with indications of the near accession of 
David to the throne. It is called the book of Samuel, because it is 
reasonably supposed to have been written by the prophet of that 
name. Although it makes the high priest Eli to have been the 
next judge of Israel after Samson, for forty years, yet it opens 
with the account of the birth of Samuel, whose mother's name was 
Hanna and his father's Elkanah, a man of the tribe of Ephraim. 
The last part of the first chapter records the dedication of the child 
Samuel to the service of the Lord at Shiloh. 

I. Sam. II. records the celebrated poetic prayer of Hanna; the 
priest's custom at Shiloh; the wicked character of the sons of Eli 
and the threatening delivered against them by the man of God. 

I. Sam. III. records the call of Samuel and his increasing 
celebrity as a prophet. 

I. Sam. IV. records the defeat of the Israelites by the Philistines in 
battle, the death of Hophni and Phinehas, the two sons of Eli, and the 
capture of the ark; the death of Eli on hearing this news, as well as 
that of his daughter-in-law, the wife of Phinehas, on her giving 
birth to Ichabod. 

I. Sam. V. records t"hat the Philistines took the captured ark 
from the battlefield of Ebenezer to Ashdod, their capital, and 



MOSAIC DISPENSATION. Ill 

placed it in the temple of Dagon ; and when they of Ashdod entered 
the temple early in the morning they found that god fallen on his 
face to the earth before the ark of the Lord, the fall having partially 
broken both his head and his hands. 

. On account of the presence of the ark the Ashdodites think the 
Lord is displeased with them and has smitten thern with emerods; 
and so, in counsel with the lords of Philistia, they determine to 
send it to Gath, which, accordingly is done: But it happened after 
the ark had been deposited there that the people of that city were 
grievously afflicted, especially with emerods, and, therefore, they 
sent the ark of God to Ekron. 

The Ekronites, soon after the arrival among them of the ark, are 
greatly alarmed for their safety; for " the men that died not were 
smitten with the emerods; and the cry of the city went up to 
heaven." In consultation, therefore, with the lords of Philistia they 
determined to send the ark away. 

Samuel, Judge of Israel. 

I. Sam. VI. records that the ark having been in the country of the 
Philistines seven months they decide to send it back to its own peo- 
ple, accompanied by an offering of five golden mice and 
five golden emerods. They accordingly sent it on a new 
cart drawn by two cows which had never before been under the 
yoke and from which their calves were brought home. The priests 
and diviners bade them watch when the team had come to a branch- 
ing of roads, " then if it goeth up by the way of his own coast to 
Bethshemesh then he hath done us this evil ; but, if not, then we 
shall know that it is not his hand that smote us ; it was a chance 
that happened to us." All this outfit having been completed and 
the kine started it was found thev took the direct road to Beth- 
shemesh, " lowing as they went and turned not aside to the right 
hand or to the left." They of Bethshemesh, as they reaped their 
wheat in the valley, rejoiced to see the ark as it was drawn by the 
cows into the field of Joshua, a Bethshemite, and stood by the side 
of a large stone. Here they clave the wood of the cart and offered 
the kine a burnt offering to the Lord. The Levites then placed the 
ark and the presents therewith on this stone. And the Lord smote 
the men of Bethshemesh, to the number of fifty thousand and 
seventy men, because they had looked into the ark. And they 
said, " Who is able to stand before this holy Lord God? and to 
whom shall he go up from us? " And they sent messengers to in- 



112 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

form the people of Kirjath-jearim that the Philistines had brought 
again the ark and telling them to come down and bring it up. 

I. Sam. VII. records that the men of Kirjath-jearim took up the 
ark and placed it in the house of Abinadab on the hill and appointed 
Eleazer his son to keep it. Here it remained for twenty years. 

At the solicitation of Samuel the Israelites largely renounce the 
worship of Baalim and Ashtaroth and serve the Lord only. 

They assemble atMizpeh for religious purposes which when the 
Philistines hear of they come up in arms against them to that 
place. 

The Israelites then earnestly besought Samuel to intercede with 
the Lord for them : " And Samuel took a sucking lamb and offered 
it for a burnt offering wholly unto the Lord: and Samuel cried unto 
the Lord for Israel and the Lord heard him. And as Samuel was 
offering up the burnt offering, the Philistines drew near to battle 
against Israel : but the Lord thundered with a great thunder on that 
day against the Philistines, and discomfited them ; and they were 
smitten before Israel." 

The Israelites, therefore, pursued and smote them from Mizpeh 
to Beth-car. 

To commemorate this victory Samuel set up a stone between 
Mizpeh and Shen and called it Eben-ezer, i.e., the stone of help, 
saying, Hitherto hath the Lord helped us. As a consequence of 
this their overthrow the cities which the Philistines had taken from 
the Israelites were restored and there was peace between those con- 
tending peoples all the days of Samuel. 

At Ramah was the house of Samuel whereat he judged the people 
and wherefrom he made his judicial circuits. 

I. Sam. VIII. records that in his old age Samuel made his two 
sons judges over Israel and that consequent upon their evil prac- 
tices the elders of Israel came together to Samuel and asked him to 
appoint them a king. This displeased Samuel, who thereupon 
prayed to the Lord concerning it. And the Lord answered Samuel, 
saying, " Hearken unto the voice of the people in all that they say 
unto thee; for they have not rejected thee, but they have rejected 
me, that I should not reign over them." While hearkening to 
what they would say the Lord told Samuel to protest solemnly 
against the progressive and ultimate evil of the course they pro- 
posed to pursue in adopting the kingly form of government. But 
they refused to obey the voice of Samuel and said, "Nay ; but we 
will have a king over us ; that we also may be like all the na- 



MOSAIC DISPENSATION. 113 

tions; and that our king may judge us and go out before us and 
fight our battles." 

While Samuel determined in his own mind to proceed as expe- 
ditiously as possible in doing what they reqnired he meantime re- 
quested them to " go every man to his city." 

I. Sam. IX. records the story of Saul, his ancestry, and the 
manner of his selections as first king of Israel. 

He is the son of Kish and of the tribe of Benjamin. During a 
tour which he is making with his servants through the country in 
search of his father's asses, which had strayed away, he not having 
yet found them, at the suggestion of his servant, that "peradven- 
ture he can show us our way that we should go, calls upon Samuel 
the Seer. As they go up the hill to the city where the man of God 
dwells they find young maidens going out to draw water and 
ask them, "Is the Seer here? " They answer, " He is, behold, 
he is before you: make haste now, for he came to-day to the 
city ; for there is a sacrifice of the people to-day in the high 
place. As soon as ye come into the city, ye shall straightway 
find him before he go up to the high place to eat: for the people 
will not eat till he come, because he doth bless the sacrifice; and 
afterwards they eat that be bidden. Now, therefore, get you 
up for about this time ye shall find him." 

They, therefore, went forward into the city, which, as they 
entered, Samuel " came out against them," as he was on his way 
up to the high place. 

Now the Lord had revealed to the ear of Samuel the day before 
the arrival of Saul saying: "To-morrow about this time I will 
send thee a man out of the land of Benjamin ; and thou shalt anoint 
him to be the captain over my people Israel, that he may save my 
people Israel out of the hand of the Philistines; for I have looked 
upon my people because their cry is come unto me." The reason 
given here for selecting Saul might by some be thought strange in 
the face of the record in the preceding chapter as to the conquest 
of the Philistines by God, on behalf of the Israelites, and the 
restoration to Israel of all their cities which the Philistines had 
long held. 

But when Samuel saw Saul, on his entering the city, the Lord 
said to him, " Behold the man whom I spake to thee of! this same 
shall restrain in my people." Then Saul, approaching to Samuel 
in the gate, said to him, " Tell me, I pray thee, where the seer's 
house is?" And Samuel answered him, "I am the seer," and 
8— c 



114 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

then added "go up before me unto the high place; for ye shall 
eat with me to-day ; and to-morrow I will let thee go, and will tell 
thee all that is in thine heart. And as for thine asses, that were lost 
three days ago, set not thy mind on them; for they are found. 
And on whom is all the desire of Israel? Is it not on thee, and on 
all thy father's house." 

In a modest way Saul replied, "Am not I a Benjamite, of the 
smallest of the tribes of Israel ? and my family the least of all the 
families of the tribe of Benjamin? wherefore then speakest thou 
according to this word?" Samuel thereupon escorted Saul and his 
servant into the parlor and made them sit in the chief est seats among 
the bidden guests, who were in number about thirty persons. 
Samuel then addressed the cook, " Bring the portion which I gave 
thee, of which I said unto thee, Set it by thee." The cook there- 
upon took up the shoulder with all the meat pertaining thereto and 
set it before Saul. And Samuel addressed Saul saying, "Behold 
that which is ^ft! set it before thee and eat: for unto this time 
hath it been kept for thee, since I said, I have invited the people." 
Saul therefore did eat and when they were come down from the 
high place Samuel communed with Saul upon the house top. 

Next morning they rose early and after a while Samued called 
Saul to the top of the house, saying, " Up that I may send thee 
away." Saul, therefore, and Samuel went abroad together. And 
as they passed along down towards the end of the city, Samuel 
said to Saul, "Bid the servant pass on before us (and he passed on) 
but stand thou still a while, that I may show thee the word of 
God." 

I. Sam. X. " Then Samuel took a vial of oil, and poured it upon 
his head, and kissed him and said, Is it not because the Lord hath 
anointed thee to be captain over his inheritance ? When thou art 
departed from me to-day then thou shalt find two men by Rachel's 
sepulchre in the border of Benjamin at Zelzah and they will say 
unto you, The asses which thou wentest to seek are found: and lo 
thy father hath left the care of the asses, and sorroweth for you, 
and saying, What shall I do for my son? Then shalt thou go on 
forward from thence and thou ehalt come to the plain of Tabor, 
and there shall meet thee three men going up to God to Bethel, 
one carrying three kids and another carrying three loaves of bread, 
and another carrying a bottle of wine. And they will salute thee 
and give thee two loaves of bread, which thou shalt receive of their 
hands. After that thou shalt come to the hill of God, which is the 



MOSAIC DISPENSATION. 115 

garrison of the Philistines: and it shall come to pass when thou art 
come thither to the city that thou shalt meet a company of prophets 
coming down from the high place with a psaltery, and a tabret, and 
a pipe, and a harp before them ; and they shall prophesy. 

And the spirit of the Lord will come upon thee and thou shalt 
prophesy with them and shalt be turned into another man. And 
let it be when these signs are come unto thee that thou do as occa- 
sion serve thee; for God is with thee. And thou shalt go down 
before me to Gilgal ; and, behold, I will come down unto thee to 
offer burnt offerings, and to sacrifice sacrifices of peace offerings ; 
seven days shalt thou tarry till I come to thee and show thee what 
thou shalt do." 

And so it happened that when he turned away to go ffom Samuel 
God gave him another heart and all those signs came to pass as 
predicted: For, when they came to the hill, a company of prophets 
met him, and the spirit of God came upon Saul and he prophesied 
among them: So that when those who knew him before saw him 
prophesying, they said one to another, " What is this that is come 
unto the son of Kish? Is Saul also among the prophets? " And 
one from thence answered, saying, "But who is their father?- 
Therefore it became a proverb, Is Saul also among the prophets? " 

When Saul had finished prophesying, he came to the high place. 
His uncle thereupon asked of him and of his servant, " Whither 
went ye? " He replied, " To seek the asses, and when we did not 
find them anywhere, we came to Samuel." His uncle then in- 
quired what Samuel had said to him. Saul answered, " He told 
me plainly that the asses were found." In relation, however, to 
the kingdom whereof Samuel spake, he made no mention to his 
uncle. 

Samuel, thereupon, called the people together at Mizpeh, where 
he rehearsed to them the doings of the Lord towards them from 
the time they had left Egypt until now. He gave them to under- 
stand that now they had rejected the Lord in asking that a king 
be set over them; but that since they will have it so, they should 
now present themselves before the Lord by their tribes and their 
thousands. Proceeding to his selection by tribes, Samuel set upon 
the tribe of Benjamin. This tribe being required to come near, by 
their families, he set upon the family of Matri; and of this family, 
he set upon Saul, the son of Kish, whom when they sought they 
could not find, he having hid himself among the stuff. They, 
however, found him at length and fetched him thence: "and 



116 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

when he stood among the people, he was higher than any of the 
people from his shoulder upward." When Samuel pointed out to 
the people the man whom the Lord chose, so that " there is none 
like him among all the people," they all shouted, " Long live the 
king." Samuel, thereupon, told the people the manner and order 
of the kingdom, and wrote it in a book; this done he dismissed the 
people to their homes. 

Saul went to his home in Gibeah, and accompanying him went 
" a band of men, whose hearts God had touched." But the chil- 
dren of Belial said, " How shall this man save us? And they 
despised him and brought him no presents." But he conducted 
and demeaned himself as if he took no notice whatever of them. 
Saul is here at Gibeah of Benjamin, among his own people, and 
would, the way in which he is treated by the sods of Belial, in this 
place, be but another illustration of the truth of the proverb: " A 
prophet is not without honour save in his own country and among 
his own kindred." 

I. Sam. XL records how that Nahash, king of the Ammonites, 
besieged Jabesh-Gilead, an Israelitish city east of the Jordan ; 
whereof the inhabitants expressed to him their willingness to serve 
him if he would but enter into a covenant with them. 

He answered that the only condition whereon he would come to 
terms with them was that they should consent to have their right 
eyes thrust out, so that it might be laid to the reproach of all 
Israel. 

The elders of the city asked him to give them seven days' respite 
so as to send messengers to all the districts of their people, and 
that then, if there were none forthcoming to their succor, they 
would deliver themselves up to him. 

The couriers, therefore, departed from Jabesh and some of those 
appointed came to Gibeah of Benjamin and having told the news to 
the people there they wept aloud. Saul happening to be coming in 
after the herd out of the pasture, when he heard the lamentations 
asked, " What aileth the people that they weep ? " They then told 
him the tidings the men of Jabesh had brought. " And the Spirit 
of God came upon Saul when he heard those tidings and his anger 
was kindled greatly." And having slain a yoke of oxen and hewed 
them in pieces he sent the portions to the different districts of Israel 
saying, " Whosoever cometh not forth after Saul and after Samuel 
so shall it be done unto his oxen." The people, therefore, through 
fear if not through patriotism, came out as one man, so that on the 



MOSAIC DISPENSATION. 117 

mustering ground at Eezek the children of Israel were found to be 
300,000, and the men of Judah 30,000. The messengers that came 
from Jabesh, thereupon, got answer that " To-morrow by the time 
the sun be hot ye shall have help," and having returned and 
announced these tidings the men of Jabesh were glad and sent word 
to King Nahash that on the morrow they would come out to him. 

Early on the morning of that day, however, Saul had arrived on 
the ground and having arranged his army in three divisions attacked 
the Ammonites and slew them till the heat of the day, at which 
time two of their men were not left together. 

The people then, being greatly elated with their victory, said to 
Samuel, in a threatening manner, " Who is he that said, shall Saul 
reign over us? bring the men that we may put thein to death. But 
Saul, coming forward, said, " There shall not a man be put to death 
this day: for to-day the Lord hath wrought salvation in Israel." 
Samuel then proposed that they should all go to Gilgal and rene^T 
the kingdom there, which they did; and there, making great cele- 
bration by sacrifices, made Saul king. 

I. Sam. XII. records Samuel's discourse to the people at Gilgal 
in defense of his own character, which indeed appears to good ad- 
vantage for him, now " old and gray headed." He then recounts 
the kind dealings of God to the Israelites from the time of their 
ancestor Jacob on to the present day, although on many occasions 
they had deserved and come under the righteous judgment of God. 
He then presents to them their king and promises if they will obey 
God's voice in the future he will deal kindly with them ; but if they 
disobey and rebel against his commandment then shall the hand of 
the Lord be against them, as it was against their fathers; and con- 
tinues: " Now, therefore, stand and see this great thing, which the 
Lord will do before your eyes. Is it not wheat harvest to day. I 
will call upon the Lord, and he shall send thunder and rain ; that 
ye may perceive and see that your wickedness is great, which ye 
have done in the sight of the Lord in asking vou a king." Samuel 
thereupon called on the Lord, who in answer to his prayer sent 
thunder and rain that day; " and all the people greatly feared the 
Lord and Samuel." 

Then all the people begged Samuel to pray God for them that 
they might not die, " for," said they, " we have added unto all our 
sins this evil, to ask us a king." Samuel bade the people not to 
fear, that though it was true they had committed great wickedness, 
yet they should not now turn aside from following the Lord. 



118 CKEATOR AND COSMOS; OR, COSMOTHEOLOG1ES, ETC. 

u Moreover,' ' said he, " as for me, God forbid that I should sin 
against the Lord in ceasing to pray for you, but I will teach you 
the good and the right way." " But if ye shall still do wickedly 
ye shall be consumed both ye and your king." 

Saul Reigns Kino over Israel. 

We have now arrived at the point when the first king begins to 
reign over the children of Israel. In Usher's chronology the time 
of this is about 1095 B. C. But Saul has not reigned over Israel 
three years when Samuel predicts that the sceptre shall depart 
from his house. For I. Sam. XIII. records that when Saul had 
reigned two years he chose three thousand warriors out of all 
Israel, two thousand whereof were at Mount Bethel, and with him- 
self at Michmash, and one thousand with Jonathan, bis son, at 
Gibeah of Benjamin. The rest of the people he sent to their 
tents. Jonathan having smitten a garrison of the Philistines at 
Geba produced a great commotion among the people of Philistia; 
but Saul, on his part, blew a trumpet throughout all the land say- 
ing, Let the Hebrews hear! The people, therefore, collected to 
Saul at Gilgal. The Philistines also collected themselves together 
to fight with Israel, to the number of " thirty thousand chariots, 
and six thousand horsemen, and people as the sand which is on the 
sea shore for multitude ; and they came up and pitched at Mich- 
mash, eastward from Beth-aven." 

When the men of Israel contemplated the great numbers of the 
enemy they felt in a strait and oppressed and began to hide them- 
selves "in caves and in thickets and in rocks and in high places 
and in pits." Some of the Hebrews even passed over to the east 
of the Jordan, but as for Saul he was yet in Gilgal and " the people 
followed him trembling." 

He tarried there seven days according to the set time appointed ; 
but Samuel came not to Gilgal ; and the people were now scattered 
from Saul. 

Saul being in haste and, thinking that perhaps Samuel was not 
coming, offered up the burnt offerings and the peace offerings 
himself. But as soon as he had finished making the offering Sam- 
uel came, and Saul went out to meet him that he might salute him. 
And Samuel asked him, " What hast thou done? " And Saul re- 
plied, "Because I saw that the people were scattered from me, 
and that the Philistines gathered themselves together at Michmash. 



MOSAIC DISPENSATION. 119 

Therefore, said I, The Philistines will come down now upon me to 
Gilgal, and I have not made supplication unto the Lord; I forced 
myself, therefore, and offered a burnt offering." 

And Samuel answered Saul, Thou hast done foolishly: thou 
hast not kept the commandment of the Lord, thy God, which he 
commanded thee: for now would the Lord have established thy 
kingdom upon Israel forever. 

But now thy kingdom shall not continue: the Lord hath sought 
him a man after his own heart, and the Lord hath commanded him 
to be captain over his people because thou hast not kept that 
which the Lord commanded thee." 

Samuel then went up to Gibeah ; and Saul at the head of six 
hundred men, yet present with him, went and reinforced the one 
thousand under command of Jonathan. 

But the Philistines were encamped at Michmash; and out of 
their camp came spoilers in three companies, one company going 
toward Ophrah, one toward Beth-horon, and another toward the 
valley of Zeboim. This, their going in all directions, would indi- 
cate they had the country in general then subject to them, a small 
portion of it only remaining to the government of Saul; especially 
since it nays in connection that «« there was no smith found through- 
out all the land of Israel (for the Philistines said, Lest the He- 
brews make them swords or spears). But all the Israelites went 
down to the Philistines to sharpen every man his share, and his 
coulter, and his axe, and his mattock. Yet they had a file for the 
mattocks and for the coulters and for the forks, and for the axes, 
and to sharpen the goads. So it came to pass in the day of battle, 
that there was neither sword nor spear found in the hand of any of 
the people that were with Saul and Jonathan; but with Saul and 
with Jonathan, his son, was there found." 

But the sword and spear which remained to Jonathan and Saul 
they would seem to have used quite efficiently. For I. Sam XIV. 
records the much-celebrated daring enterprise of Jonathan and 
his armour bearer against the garrison of the Philistines: " And 
between the passages, by which Jonathan sought to go over to the 
Philistines' garrison there was a sharp rock on the one side and a 
sharp rock on the other side ; and the name of one was Bozez and 
the name of the other Seneh. The fore-front of the one was situate 
northward over against Michmash and the other southward over 
against Gibeah." Through such passage the armour bearer bravely 
made his way after Jonathan; fortified within by thought of the 



120 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

righteousness of his cause and reminded by Jonathan that " there 
is no restraint to the Lord to save by many or by few." The 
Philistines seeing them coming suspected they were some of the 
Israelites who were coming out of their hiding places, and they in- 
vited them up to them. " And Jonathan climbed upon his hands 
and upon his feet and his armour bearer after him; and they fell 
before Jonathan, and his armour bearer slew after him." Here the 
carnage was great, this pair of heroes slaying about twenty men, 
in the space of a half acre of land. " And there was trembling in 
the host, in the field and among all the people ; the garrison and 
the spoilers they also trembled; and the earth quaked: so it was 
a very great trembling." 

But what Jonathan and his armour bearer did was only the 
prelude to the slaughter; for as Saul tarried in the uttermost 
part of Gibeah under a pomegranate tree his watchman looked 
and behold the multitude of the garrison melted away each man's 
sword being turned against his fellow. The Israelites also who had 
hitherto come into the camp from their hiding places when they 
saw all this going on took a part on the side of Jonathan ; and 
finally Saul and the people with him went to the battle and did all 
they could to the discomfiture of the enemy. " And they smote 
the people that day from Michmash to Aijalon." 

But now in the midst of all their glorification the Israelites were 
in sore distress ; for Saul had adjured the people saying, " Cursed 
be the man that eateth any food until evening, that I may be 
avenged on mine enemies." None of the people, therefore, tasted 
food. 

In their progress, however, they came to a wood wherein there 
was much honey, which was left untouched by all the people, ex- 
cepting by Jonathan, who was not aware of the adjuration of his 
father. He in passing put forth the end of the rod which was 
in his hand and dipped it in an honeycomb, and put his hand to 
his mouth, which, when he did, his eyes were enlightened. Upon 
one of the people having told him of his father's adjuration 
Jonathan answered " My father hath troubled the land; see I pray 
you, how my eyes have been enlightened because I tasted a little 
of this honey." In the casting of the lots afterwards to discover 
who it was that had eaten, the people all escaped and when it came 
to the turn of Saul and Jonathan the lot fell upon the latter. He, 
having confessed to his father that through ignorance of his adjura- 
tion he had tasted a little honey, Saul answered that he must 



MOSAIC DISPENSATION. 121 

surely die, but the people dissented from this sentence and rescued 
Jonathan «• that he died not." 

David Selected and Anonted King by Samuel. 

I. Sam. XV. records especially Samuel's prophecy of Saul's de- 
thronement: and XVI. the selection and anointing of David by 
Samuel. The Lord tells Samuel to grieve no more for Saul seeing 
he had rejected him from the kingship over Israel; but to fill his 
horn with oil and go to Bethlehem, to the house of Jesse, for that 
he had provided him a king among his sons. Samuel indicated 
hesitancy to go, expressing his fear that if Saul should hear it, he 
would kill him. The Lord tells him to take a heifer with him and 
tell that he was coming to sacrifice ; to call Jesse to the sacrifice 
and that then he would tell him what he should do. 

Obedient to God's command Samuel goes to Bethlehem and the 
elders of the town manifesting fear at his presence, asked him if 
he were coming peaceably? He answered that he was ; that his 
object was to sacrifice to the Lord; and that he wished them to 
prepare themselves and come with him to the sacrifice. 

Jesse and his sons being present accordingly Samuel looked on 
Eliab and said, surely, the Lord's anointed is before him. But the 
Lord answered Samuel, " Look not on his countenance or on the 
height of his stature: because I have refused him: for the Lord 
seeth not as man seeth; for man looketh on the outward appear- 
ance, but the Lord looketh on the heart." 

Jesse then brought Abinadab before Samuel. And he said, 
" Neither hath the Lord chosen this." Jesse having then caused 
Shamma to come forward, he said, " Neither hath the Lord chos- 
en this." Jesse thereupon made seven of his sons to pass before 
Samuel; and Samuel said, "The Lord hath not chosen these." 
Samuel then asked Jesse, whether all his sons were there? And 
he said there remained yet the youngest, who was in the field keep- 
ing the sheep. Said Samuel to Jesse, therefore, " send and fetch 
him ; for we will not sit down till he come hither." He sent and 
brought him in ; and Samuel found him to be a youth of a good 
countenance. And the Lord said, Arise, anoint him ; for this is 
he. Samuel, therefore took the horn of oil and anointeth him in 
the midst of his brethren; " and the spirit of the Lord came upon 
David from that day forward." 

Samuel having thus finished his mission went to his home to 
Raman. 



122 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Now after this the spirit of the Lord departed from Saul and an 
evil spirit troubled him. His servants seeing him troubled occa- 
sionally suggested to him the propriety of his permitting them to 
seek out for him a man who could play well upon the harp, " and 
it shall come to pass, when the evil spirit from God is upon thee ; 
he shall play with his hand, and thou shalt be well." Saul gave 
them permission to do so. One of his servants then answered that 
he knew one of the sons of Jesse the Bethlehemite who would answer 
the purpose in every respect, besides being a valiant man, and one 
whom the Lord favored. 

Saul thereupon sent and asked Jesse to send him David, who 
was in care of the sheep. Jesse complied immediately, sending 
David with an ass laden with a present, derived from the field and 
the vineyard, for Saul, who coming to know David loved him 
greatly, constituting him his armourbearer, and being much pleased 
and refreshed with his playings on the harp. 

I. Sam. XVII. records the war between the Philistines and Is- 
raelites out of which arises the battle between Goliath and David, 
with a description of the whole. 

David and Goliath of Gath. 

The scene of this war is in the territory of Judah, the Philistines 
being pitched at Shochoh and the Israelites by the valley of Elah. 
" And the Philistines stood on a mountain on the one side 
and Israel stood on a mountain on the other side and there 
was a valley between them. And there went out a champion 
out of the camp of the Philistines, named Goliath of Gath, and 
his height was six cubits and a span. And he had an helmet of 
brass upon his head and he was clothed with a coat of mail; and 
the weight of the coat was 5000 shekels of brass. And he had 
greaves of brass upon his legs and a target of brass between his 
shoulders. And the staff of his spear was like a weaver's beam, 
and his spear's head weighed six hundred shekels of iron; and one 
bearing a shield went before him." By this time the reader will 
think Goliath should have been a considerable army in himself ; he 
will perhaps think him to have been much more of a host in him- 
self than he afterwards proved to be. He must have had a strong 
voice, I hear one say: Let us hear him give forth his challenge: 

" And he stood and cried unto the armies of Israel and said unto 
them, Why are ye come out to set your battle in array? Am not 



MOSAIC DISPENSATION. 123 

I a Philistine and ye servants to Saul? Choose you a man for you 
and let him come down to me. If he be able to fight with me and to 
kill me, then will we be your servants; but if I prevail against him 
and kill him, then shall ye be our servants and serve us. And the 
Philistine said, I defy the armie^ of Israel this day ; give me a 
man, that we may fight together. When Saul and all Israel heard 
those words of the Philistine they were dismayed and greatly 
afraid." It cannot be denied that the language of Goliath's chal- 
lenge appears as fair as it is masculine. There can be no fault 
found with him for having been a big man. It will be generally 
conceded that he was not to blame for his extraordinary size. In 
matter of size he had the advantage on his side in those days when 
bodily strength availed so much. At that time men were selected 
as leaders of armies, partially, at least, on account of their size. 
Would Samuel, by direction of God have had this in view in his 
selection of Saul, who was, by head and shoulders, higher than 
the other Israelites ? In height he certainly would have made a 
good match for Goliath. 

Still Saul, although present with his army, as we learn from 
verses 11 and 55 of this chapter, did not see fit to accept his chal- 
lenge, and enter the lists with him. Perhaps Saul was afraid of 
him. Saul was a big man, but he seemed to have thought Goliath 
too strong if not too bio: for him. Saul doubtless reflected that if 
he had engaged with Goliath and got defeated he would have been 
a great disgrace to his army and to all Israel, not speaking of the 
hardships he himself should experience in the encounter. 

Goliath's course does not indicate him to have sought any unfair 
advantage. Would he have been a symbol of humanity unexercised 
in the faith and truths of religion? This, we know, conce.ves itself 
very strong in its own strength, very wise in its own worldly and 
carnal wisdom. But its strength is perfect weakness, its profound- 
est philosophy only foolishness with God. 

Verse 12 of the record continues with a particular description as 
to who David was. He was the son of that Ephrathite of Bethle- 
hem Judah, whose name was Jesse, a man who had eight sons and 
who, in the days of Saul, was reputed an old man. The three eld- 
est sons of Jesse, whose names in their order of birth were Eliab, 
Abinadab, and Shammah, were in the army of Saul, now engaged 
against the Philistines; but David, the youngest, and the eighth in 
order, who had already been in the army, was now returned and 
engaged in herdiDghis father's sheep at Bethlehem. 



124 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Now, as the two armies confronted each other on the battle-field 
this giant Philistine came out in the way of challenge to Israel and 
so presented himself forty days. 

But meantime the aged Jesse, at home at Bethlehem, not unmind- 
ful of but rather solicitous concerning the wants and welfare of his 
sons who were with Saul, orders David to bring to his brethren in 
the army an ephah of parched corn and ten loaves ; and to the cap- 
tain of their thousand ten cheeses as a present; to look how his 
brethren were getting along and take their pledge. 

David, accordingly, rose early in the morning, and, leaving the 
sheep with a keeper, took the provisions and went as Jesse com- 
manded him: and he came to the trench, at the valley of Elah, as 
the host was going forth to the fight and preparing for the battle : 
*' for Israel and the Philistines had put the battle in array, army 
against army." And David having left his freight in the care of a 
keeper, ran into the army to his brethren and saluted them. But 
as he was talking with them there presented himself the champion 
(the Philistine of Gath, Goliath by name) and spake according to 
his usual words, and David heard him. All the men of Israel 
seemed to be cast down and dismayed at his presence and words : 
And some of them asked David, Have you seen this man that has 
come up to defy Israel? Now, it is known, that to the man that 
killeth him the king has promised great riches, his daughter in 
marriage, and great exaltation to his father's house in Israel. And 
David said to a man who stood by him, What did I hear this man 
say would be done for the one who killeth this Philistine, and tak- 
eth away the reproach from Israel ? for who is this Philistine that 
he should defy the army of the living God? And the people an- 
swered him again according to the terms of the king's promise. But 
Eliab, his older brother, hearing David ask this question, had his 
ire aroused against him, and asked him, why earnest thou down 
hither ? and with whom hast thou left those few sheep in the wild- 
erness? I know thy pride and the naughtiness of thine heart; 
for thou art come down that thou mightest see the battle. David, 
thereupon, asked him, whether there were not good reason for him 
to have asked the question he did. And so asked questions con- 
cerning the matter and was answered as before by the people. 
Some meantime had reported to Saul the words which David had 
spoken concerning the giant, and Saul sent for him. David hav- 
ing come before Saul told him that no Israelite's heart should fail 
any more because of the giant or his words, that he himself would 
fight with him. 



MOSAIC DISPENSATION. 125 

Saul protested that he was too young a person to undertake to 
fight that giant; " for thou art but a youth and he a man of war 
from his youth." David then related to Saul how that at one time, 
while he was herding his father's sheep, there came a lion and a 
bear and took a lamb out of the flock ; and he went out after them 
and smote them and delivered the lamb: " and when he arose 
against me, I caught him by the beard and smote him and slew 
him. Thy servant slew both the lion and the bear and this Philis- 
tine shall be as one of them, seeing he hath defied the armies of 
the living God." 

David, moreover, expressed to Saul his full confidence that God, 
who had delivered him out of the paw of the lion and of the bear, 
should also deliver him out of the hand of this Philistine. 

Saul then, trusting in God as to the result, said to David, " Go 
and the Lord be with thee." 

But Saul, thinking it would add to David's efficiency, armed 
him with a coat of mail, and put on his head a brazen helmet. 
David then girded a sword upon his armour and undertaking to 
move about he found he could do so therein only with great difficulty. 
He said, therefore, to Saul, I cannot undertake to go in these for 
I am not accustomed to them : And so he put them off and donned 
his ordinary shepherd's clothes. 

David then took his staff in his hand, and, selecting five smooth 
stones out of the brook, put them in his shepherd's scrip; and, 
thus, with his sling in his hand, he drew near to the Philistine. 
The latter, seeing David approach, came to meet him, one bearing 
a shield going before him. 

And when the Philistine looked at David his anger was aroused 
to think that such a mere boy would have undertaken to fight him. 
He, therefore, contemplated annihilating him at a single blow. 
But he first address jd him thus: *« Am I a dog that thou comest to. 
me with stones?" And he cursed David by his gods. He then 
exclaimed to David, "Come to me and I will give thy flesh unto 
the fowls of the air and to the beasts of the field." But David 
replied to him in a moderate yet firm tone, " Thou comest to me 
with a sword and with a spear and with a shield; but I come to 
thee in the name of the Lord of hosts, the god of the armies of 
Israel, whom thou hast defied." 

He tells him that the Lord will deliver him into his hand this 
day ; that he will take his head fpom him and will give the carcasses 
of the host of the Philistines to the fowls of the air and to the wild 



126 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

beasts of the earth; that all the earth may know that there is a 
God in Israel: And that all the assembly there should know that 
the Lord saveth not with the sword and spear: " for the battle is 
the Lord's and he will give you into our hands." 

The language used by David to the Philistine is as strong as that 
used by the Philistine to David; but there is this difference that 
David confesses that it is in the strength of the Lord that he will 
do all this; that it is, in short, the Lord who will achieve the vic- 
tory through his agency. He might also be conceived as having 
spoken in a softer tone of voice than did the Philistine, a voice not 
only indicative of his realization of dependence on the higher 
power, but of the presence of that power with him to accomplish 
the work. 

And it happened, when the Philistine stepped forward to meet 
David, that " David hastened and ran towards the army to meet 
the Philistine : " And when he had gone forward a certain distance, 
then halting briefly, and putting his hand in his scrip, he takes 
thence a stone, puts it in his sling, casts it, and it sinks deep into 
the forehead of the Philistine: " And he fell upon his face to the 
earth." David having no sword or weapon of any kind but his 
sling and his staff runs to the Philistine, draws out his sword from 
its sheath and cuts off his head therewith. 

The Philistines seeing their champion dead took to flight and the 
Israelitish army pursued them into their own country, killing and 
capturing them as they went. Having returned from the pursuit 
the Israelites spoiled the tents of the Philistines. David left the 
armour of the Philistine in the tent which that champion had occu- 
pied, but his head he brought to Jerusalem. 

We have seen in the course of the narrative that David became 
to Saul both harper and armourbearer, and that when he volun- 
teered to fight the Philistine, Saul not only permitted him to do so, 
but arrayed him in his own armour for that purpose, which armour 
David finally laid aside, as, in his opinion, too cumbersome and 
bungling for him. But the narrative, near its end (verses 55-58), 
goes on to say, that when Saul saw David go forth against the 
Philistine, he asked Abner, the captain of the host, " Whose son 
is this youth?" Abner replies, " As thy soul liveth, oh king, I 
cannot tell." The king then said, " Inquire whose son the strip- 
ling is." 

Then, as David returns from the slaughter of the Philistine, 
Abner took him and brought him before Saul, with the head of 



MOSAIC DISPENSATION. 127 

the Philistine in his hand. And Saul asked him, "Whose son art 
thou?" David answered, " I am the son of thy servant, Jesse, 
the Bethlehemite." The language of the narrative (being consid- 
ered of literal interpretation), the sense might be thought to be 
that Saul's envy had been aroused against David by the glory of 
his actions, and that his jealousy against him was now so great as 
not to permit him to recognize him, at least for the present. This 
supposition might be thought to be justified by the whole sequel of 
this book. 

I. Sam. XVIII. first connects David intimately with Jonathan, 
which intimacy ripens gradually into such a warm love as we have 
seldom record of unless in the case of Damon and Pythias. All 
the remaining part of this book of 1st Samuel (XVIII.-XXXI. 
inclusive), has to be read in order to be understood and appre- 
ciated. The narrative is as interesting as it is varied and intricate. 
Saul, Jonathan and David are the principal characters of the drama. 
In ch. XXV. 1, is recorded the death of Samuel; and, in XXXI., 
that of Saul and Jonathan. 

Second Book of Samuel. 

The Second Book of Samuel, called also the second book of 
Kings, is altogether taken up with the reign of David. The time 
it embraces, therefore, is about forty years, which is the period 
set down in I. Kings II., 11 (wherein his death is recorded), for 
David's reign. 

First Book of Kings. 

I. Kings II. 12, records the ascent of Solomon to the throne of 
Israel, chapter II. records his death, and in the intervening chap- 
ter (V.-X.), is found the account of the building of the temple 
and the introduction thereto of the furniture of the tabernacle of 
the congregation with the ark; the dedication of the temple. In 
chapter XII. is recorded the division of the kingdom of Solomon, 
into the two kingdoms of Judah and Israel, of which Rehoboam, 
the son of Solomon, governs the kingdom of Judah from Jeru- 
salem; and Jeroboam, the son of Nebat, that of Israel from 
Shechem. This was that Jeroboam, who introduced the idolatry 
of the golden calves, one of which he set up at Bethel and the 
other at Dan ; this was he of whom it is so often said, " he made 
Israel to sin." 



128 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 



Elijah the Prophet. 

After Moses and before Elisha, the prophet Elijah stands forth 
as the greatest wonder-worker of whom we have record in the Old 
Testament. In about two centuries after the time of Samson we 
find him first spoken of in connection with Ahab, the son of Omri, 
that notoriously wicked king of Israel with whose course of action 
Elijah took issue. 

This Ahab walked in all the wicked ways of Jereboam, the son 
of Nebat, and, besides, took to wife Jezebel ( modern name Isabella) 
the daughter of Ethbaal, king of the Zidonians. In reference to 
this act of his I. Kings XVI., 31-34 says: " And it came to pass, 
as if it had been a light thing for him to walk in the sins of Jereboam, 
the son of Nebat, that he took to wife Jezebel, daughter of Ethbaal, 
king of the Zidonians, and went and served Baal and worshiped 
him. And he reared an altar of Baal, in the house of Baal, which 
he had built in Shameron (Samaria). 

And Ahab made a grove ; and Ahab did more to provoke the 
Lord God of Israel to anger than all the kings of Israel that were 
before him." In his days did Hiel, the Bethelite, build Jericho: 
he laid the foundation thereof in Abiram, his firstborn, and set up 
the gates thereof in his youngest son Segub, according to the word 
of the Lord, which he spake by Joshua, the son of Nun. See 
Josh. VI. 26. 

With an evilboding threat in relation to himself and his people 
we find Elijah first approaching Ahab. The record of this, with 
other things in connection, is found in I. Kings, XXIL, which is in 
substance as follows: Elijah the Tishbite, who was of the land of 
Gilead, (east of the Jordau), said to Ahab: " As the Lord God of 
Israel liveth, before whom I stand, there shall not be dew nor rain 
these years but according to my word." 

Then the Lord's word came to Elijah saying: " Get thee hence 
and turn thee eastward, and hide thyself by the brook Cherith, that 
is before Jordan. And it shall be that thou shalt drink of the 
brook, and I have commanded the ravens to feed thee there." 

Elijah went accordingly and dwelt by the brook Cherith, that is 
before Jordan. " And the ravens brought him bread and flesh in 
the morning, and bread and flesh in the evening: and he drank of 
the brook." 

And it happened after a while that the brook dried up by reason 
of the long continued drought. And the Lord's word came to 



MOSAIC DISPENSATION. 129 

Elijah saying: " Arise get thee to Zarephath, which belongeth to 
Zidon, and dwell there: behold I have commanded a widow woman 
there to sustain thee." 

Elijah, therefore, went to Zarephath and when he came to the 
city's gates he saw the widow there gathering sticks : and calling 
her he requested of her a drink of water. She having started to 
fetch it he called after her to bring with it a little piece of bread. 
She answered, I speak truthfully when I say to you that I have no 
bread baked, but I have a handful of meal left in a barrel and a 
little oil in a cruse ; you see me here gathering a feAV sticks where- 
with to cook it so that my boy and I may eat it and die. 

Elijah told her not to be afraid; to go and do as she had said, 
but to make and bring to him a little cake first, and afterwards 
make for herself and her son , for that he had assurance from the 
Lord God of Israel, that the barrel of meal should not waste, nor 
the cruse of oil fail until the day the Lord should send rain on the 
land. She went and did as Elijah had bidden her; •' and she and 
he and her house did eat many days." "And the barrel of meal 
wasted not, neither did the cruse of oil fail according to the word 
of the Lord, which he spake by Elijah." 

It happened some time after that the son of this woman fell sick, 
and was so far gone that there was hardly any life left in him. 
She, therefore, in her grief, said to Elijah, " What have I to do 
with thee, O thou man of God? art thou come unto me to call my 
sin to remembrance and to slay my son? " 

And he said to her, "Give me your son." She did so, and he 
taking him from her carried him up into a loft where he abode and 
laid him upon his own bed. He then called upon the Lord, say- 
ing, " O Lord, my God, hast thou also brought evil upon this 
widow, with whom I sojourn by slaying her son." Having so said 
he stretched himself upon the child three times and supplicated the 
Lord, saying: 

" O Lord, my God, I pray thee, let this child's soul come into 
him again." Elijah's voice was heard by the Lord, the boy's breath- 
ing returned and he revived. 

Elijah, thereupon, took the child, and, bringing him down out of 
the chamber, delivered him to his mother, saying, See your son is 
living. The woman then answered him, " Now I know by this 
that you are a man of God and that the word which you speak 
is true." 

I. Kings XVIII. And it happened, after many days, namely in 
9— c 



130 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

the third year of the drought, that the Lord's word came to Elijah 
saying, " Go show thyself to Ahab, and I will send rain upon the 
earth." Elijah, thereupon, went to show himself to Ahab and 
there was, at the same time a famine in Samaria. 

Now King Ahab called Obadiah, who was steward of his house (a 
very good man indeed, for it so happened that, when Jezebel cut 
off the Lord's prophets, Obadiah took a hundren of them and hid 
them by fifty in a cave and fed them on bread and water) and said 
to him, Let us go into the land to all fountains of water and to all 
brooks, and see if you and I can find grass enough to keep the 
horses and mules alive, that we lose not all the beasts. 

They, therefore, divided the land between them, to pass through- 
out it ; Ahab went one way by himself and Obadiah went another 
way by himself. 

And as Obadiah journeyed along Elijah met him ; and he knew 
Elijah, and falling on his face he said, Are you that my lord Elijah? 
He answered, I am: Go tell your lord, that Elijah is here. He 
asked thereupon, What sin have I committed for which you would 
deliver your humble servant into the hands of Ahab to slay me. 
As the Lord God lives there is no nation or kingdom where my 
lord, the king, has not sent to seek you: and when in any nation 
they said, He is not here, he put the nation or kingdom to an oath 
that they had not found you. And now, but just think on the in- 
consistency of what you propose, namely, that T should go and tell 
my master that Elijah is here. And it perhaps will happen that as 
soon as I am gone from you the Lord's spirit shall carry you 
whither I know not; and so when I come and tell Ahab and he can 
not find you he shall murder me : but I, your humble servant, have 
feared the Lord from my youth. 

Were you never told my Lord, what I did when Jezebel slew 
the Lord's prophets, how I hid an hundred men of them by fifty 
in a cave and fed them with bread and water? And now 
you have the inconsiderateness to tell me that I should go and 
tell my master that Elijah is here, and he forthwith will 
murder me. But Elijah answered promptly, As the Lord of 
hosts lives before whom I stand, I will surely show myself to him 
to day! " So Obadiah went to meet Ahab and told him and Ahab 
went to meet Elijah. And it happened when Ahab saw Elijah 
that Ahab asked him, Are you he that is troubling Israel? He 
answered, I have not troubled Israel, but you and your fathers' 
house have in that ye have forsaken the Lord's commandments 



MOSAIC DISPENSATION. 131 

and you have followed Baalim. Now, therefore, have gathered to- 
gether to me to Mount Carrael all Israel, and the four hundred and 
fifty prophets of Baal, and the four hundred prophets of the groves 
which eat at Jezebel's table. So Ahab sent throughout all Israel 
and gathered the prophets together to mount Carmel. And Elijah 
addressing the people said, How long halt ye between two opin- 
ions? If the Lord be God follow him; but if Baal then follow 
him. And the people gave no answer. Elijah then said to the 
people, I, I only, remain a prophet of the Lord; but Baal's 
prophets are four hundred and fifty men. Let them, therefore, 
furnish us two bullocks ; and let them choose one bullock for 
themselves and cut it in pieces and lay it on wood, and put no fire 
under ; and I will dress the other bullock and lay it on wood and 
put no fire under; And, then ye call on the name of your Gods 
and I will call on the name of the Lord : and the God that an- 
swereth by fire let him be God. And all the people answered say- 
ing, it is a fair proposal. 

Elijah then said to the prophets of Baal, choose you one bullock 
for yourselves and dress it first, but put no fire under, and call on 
the name of your gods. The bullock which was given them, they 
took therefore and dressed and called on the name of Baal from 
morning even until noon, saying, O Baal, hear us. But there was 
no answer, no voice. And they leaped up and down about the al- 
tar. And it happened when noon came round Elijah mocked them, 
and said, cry aloud; for he is a god : either he is meditating or he 
is pursuing, or he is in a journey, or perhaps he is sleeping and 
must be awaked. And they cried persistently and cut themselves 
after their fashion with knives and lancets till the blood gushed out 
upon them. And, it happened that the midday having passed, 
they prophesied until the time of the offering of the evening sacri- 
fice, and there was neither voice, nor any to answer nor any that 
regarded. 

Elijah then bade all the people come near to him. And all the 
people did so. 

The altar of the Lord that was broken down he then repaired. 
And he took twelve stones, according to the number of tribes of 
the sons of Jacob ; and with these stones he built an altar in the 
name of the Lord ; and he made a trench about the altar as great 
as would contain two measures of seed. The wood he then put in 
order and having cut the bullock in pieces he laid him on the wood 
and said, Fill four barrels with water and pour it on the burnt sac- 



132 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

rifice and on the wood. He said, Do it the second time; and they 
did it the second time. And he said, Do it the third time. And 
they did it the third time. The trench he filled also with water, 
and the water ran all round the altar. 

And it happened, at the time of the offering of the evening sac- 
rifice, that Elijah the prophet drew near and said, " Lord God of 
Abraham, Isaac and of Israel, let it be known this day that thou 
art God in Israel and that I am thy servant, and that I have done 
all these things at thy word. Hear me, O Lord, hear me: that this 
people may know that thou art the Lord God, and that thou hast 
turned their heart back again." 

As soon as Elijah had finished his prayer the fire of the Lord fell 
and consumed the burnt offering, and the wood, and the stones, 
and the dust, and licked up the water that was in the trench. 

The people seeing this, fall on their faces, and exclaim, The 
Lord, he is the God; the Lord he is the God. Elijah says to them, 
Take the prophets of Baal, Jet not one of them escape. They took 
them and Elijah brought them down to the brook Kishon and there 
slew them. 

Then Elijah said to Ahab, get you up, eat and drink for there is 
sound of abundance of rain. Ahab, therefore, went to refresh himself 
with food and drink, and Elijah went up to the top of Carmel; 
there he threw himself upon the earth and put his face between his 
knees. He then told his servant to look toward the sea and report 
what he saw. He having gone and looked brought back word that 
he saw nothing. Elijah told him to go again seven times. And it 
happened that as he was looking the seventh time he saw a little 
cloud arise out of the sea, like a man's hand. This he reported to 
Elijah, who told him to go and tell Ahab to prepare his chariot and 
get him down so that he might not be overtaken by the rain. 
* And it happened, meantime, that the heaven was black with 
clouds and wind and there was a heavy rain. Ahab, hastening to 
escape the rain, rode direct to Jezreel. But Elijah, girding up his 
garments with his leathern girdle about his loins, being conscious 
of the strengthening and assisting powers of the Lord, ran before 
Ahab to the gates of Jezreel. 

The simple manners or way of life of Elijah are noticeable when 
compared with those of the world, or with the court manners of 
Ahab. There is usually a look of business, as we would say, 
about his proceeding. He states his business and his reasons for 
action clearly, gives his opponents opportunity to speak and to act 



MOSAIC DISPENSATION. 133 

on their part; and then verifies by action the truth of his statements 
and the reality of his mission. That he was very fleet of foot is 
indicated by the fact that Ahab, in order to get in out of the rain, 
must have driven his spirited coursers at a high rate of speed ; but 
Elijah on foot, his garments well girt about his loins, precedes him 
all the way to the gate of the Samaritan capital. 

Although John the Baptist himself (Jno. I. 21), denies that he is 
Elijah, yet some of his day seem to have thought him to be Elijah 
risen from the dead. This thought may have arisen to the mind 
from the usual manner of clothing of the Baptist, who prophet- 
like, was clothed in a garment of camel's hair and a leathern girdle 
about his loins, while his food consisted of locusts and wild honey; 
Matt. III. 4. 

In I. Kings XIX , the chapter immediately following that we 
have gone over, the record of Elijah is continued somewhat inter- 
ruptedly. Such is the nature of the discourse, however, that I 
shall have to give the substance of the whole. 

Ahab having told Jezebel, his wife, what Elijah had done, 
especially of his slaying the prophets of Baal, she forthwith sent a 
messenger to Elijah saying, " So let the gods do to me and more 
also, if I make not thy life as the life of one of them to-morrow 
about this time." Elijah, being thus informed, flees for his life 
to Beersheba, in the southern part of Judah, and there left his 
servant. He himself goes forward a day's journey into the wil- 
derness, where he finds a juniper tree, whereunder he sits. While 
here he reflects that in the circumstances he would prefer to die 
and be with God than to remain alive enduring so much persecu- 
tion and suffering, and in this frame of mind he supplicates God 
as follows: " It is enough; now, oh Lord, take away my life; for 
I am not better than my fathers." He then through fatigue began 
to sleep under the tree and soon, behold his sensibilities were 
awakened by the touch of an angel, which said to him, " Arise and 
eat." He thereupon opened his eyes, and looking up, he saw a 
cake baked upon the coals, and a cruse of water at his head. 
Having eaten and drank of this, he laid him down again and as he 
was dozing off to sleep, the angel came again the second time and 
touched him, saying: " Arise and eat, because the journey is too 
great for thee." He arose again and ate and drank and went in 
the strength of that food forty days and forty nights unto Horeb, 
the mount of God. 



134 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Arrived on the holy mount he entered a cave and lodged therein, 
and behold the word of the Lord came to him asking, " What doest 
thou here, Elijah." He answers, " I have been very jealous for the 
Lord God of hosts; for the children of Israel have forsaken thy 
covenant, thrown down thine altars, and slain thy prophets with 
the sword: and I, even I only, am left; and they ask my life to 
take it away." And he said, " Go forth and stand upon the mount 
before the Lord." He did so, and presently the Lord passed by, 
and a strong wind rent the mountain and broke in pieces the rocks 
before him : but the Lord was not in the wind ; and after the wind 
an earthquake ; but the Lord was not in the earthquake ; and after 
the earthquake a fire ; but the Lord was not in the fire ; and after 
the fire a still, small voice. 

And it so happened when Elijah heard it that he wrapped his 
face in his mantle, and went out and stood at the entrance of the 
cave. Here there came a voice to him saying, What doest thou 
here, Elijah? He answered, " I have been very jealous for the 
Lord God of hosts; because the children of Israel have forsaken 
thy covenant, thrown down thine altars, and slain thy prophets 
with the sword ; and I, even I only, am left ; and they seek my 
life to take it away." 

The Lord then said to him, " Go return on thy way to the wil- 
derness of Damascus: and when thou comest anoint Hazael to be 
king over Syria: and Jehu, the son of Mmshi, shall thou anoint 
to be king over Israel: and Elisha, the son of Shaphat of Abel- 
Meholah, shalt thou anoint to be prophet in thy room. And it 
shall happen that him that escapeth the sword of Hazael shall Jehu 
slay ; and him that escapeth from the sword of Jehu shall Elisha 
slay. Yet I have left me seven thousand in Israel, all the knees 
which have not bowed unto Baal and every mouth which hath not 
kissed him." Thence Elijah departed and on his passage found 
Elisha, the son of Shaphat, as he was ploughing in the field with 
twelve yoke of oxen before him, and he with the twelfth: As 
Elijah was passing he cast his mantle upon him. 

He thereupon left the oxen and ran after Elijah and said, Let 
me, I pray thee, bid farewell to my father and my mother, and 
then I will follow thee. But Elijah said to him, Go back again; 
for what have I done to thee? He, therefore, returned and sac- 
rificed a yoke of oxen, boiling their flesh by means of the instru- 
ments which he used as fuel, and the meat he gave to the people 
to eat. 






MOSAIC DISPENSATION. 135 

Then he arose and went after Elijah, attending him in the capacity 
of first servant. 

In the foregoing chapter the prophet Elijah is represented to 
have had to some extent such an experience as God's children in 
any or in every age may be expected to have: " They that will live 
godly in this present life shall suffer persecution " is true to-day, 
has always been true, and will always be as true as when it was 
spoken by Paul. Jezebel, representing the worldly and idolatrous, 
persecutes the true prophet, who hesitates not to tell her of her 
sins of commission and of omission, especially rebuking her for 
idolatrous practices. She, the daughter of Ethbaal, king of the 
Zidonians, was brought up in the worship of the Baalim, and in 
going from her father's house to Samaria, doubtless took care, as 
far as she could, to stock the educational institutions in that dis- 
trict with priest-professors drawn from her home institutions, as 
well as the religious houses, with the Phoenician idol gods. 

She evidently for some reason was not in great haste to lay vio- 
lent hands upon Elijah, otherwise she would not have sent him word 
that she intended to do so. Would she not have been, in some way, 
impressed with fear of him? However this may have been, her 
threat of taking his life on the morrow, which she conveyed to him 
by her messenger, seems to have been sufficient warning to Elijah 
that he should get out of her power and jurisdiction. 

He, therefore, takes his journey to Beersheba, which was in the 
southern part of the Judiean territory and far from the capital 
of Ahab and Jezebel; and here, miraculously provided by the 
Lord with food and drink, and having obtained sufficient rest, he 
starts on his journey to Mount Horeb, a journey of forty days 
through deserts and mountains, through the countries of the Amale- 
kites until he enters that of the Midianites wherein were the holy 
clusters of mountains, Horeb and Sinai. 

For forty days and nights went Elijah on the strength of that 
food he received from the angel at Beersheba, a period of time 
during which Moses before and Christ after him are recorded to 
have gone without food ; a circumstance which would rather point 
to Elijah, as a prophet, being an after-type of Moses, and a 
prototype of Christ, than that he was represented in John the 
Baptist. 

We may imagine how awful must have been the feelings of Elijah 
in the cave on that mount, whereon was given the law to Moses 
about six centuries before. Dean Stanley remarks that Elijah's 



136 CREATOR AND COSMOS : OR, COSMOTHEOLOGIES, ETC. 

visit to Mount Sinai is the only record we have of an Israelitish 
visit to that mount after the departure therefrom under Moses. 

Here the word of the Lord, the still small voice, inquires, what 
doest thou here, Elijah? When he replies, relating to the persecu- 
tion he had himself endured, together with the many prophets who 
were slain in defense of the Lord's cause, a cause which was now in 
Samaria largely supplanted by error, wickedness, idolatry. It was 
after the wind and the earthquake and the fire that the still, small 
voice comes to Elijah, which causes him to hide his face in his 
mantle, to hearken, consider and answer. The voice comes again 
to him and he again repeats the answer he had already given, 
recounts what had happened and the havoc that had been made of 
the true religion and its servants by the present rulers of Samaria. 
And hereupon he received his commission to anoint Hazael, king 
of Syria, Jehu, king of Israel who would avenge the death of the 
Lord's prophets upon Ahab and his wife; and Elisha, the son of 
Shaphat, as prophet in his room, who when he had been taken up 
to heaven would almost outdo himself as a wonder-worker here. 

This man Elijah who was now being hunted for his life was here 
given the commission of a kingmaker, a kingmaker of much more 
importance than that Hugh the Great, duke of Brittany, who gave 
the Capetian dynasty to France or that Earl of Warwick, of a later 
age, who is said to have made and unmade kings for England at his 
pleasure 

So it is that God is disposed in every age to honor his servants 
who live according to principle and do his will. For, as the rock 
of ages, truth is firm and stable, while the ways and fashions of 
the world are unstable and fluctuating; as the waves of the sea con- 
tinually shifting their positions going up and down, appearing and 
disappearing in time. 

The meeting and parting of Elijah and Elisha on this occasion 
may be termed both picturesque and affecting. Elisha goes after 
Elijah and ministers to him, that is, he acts in the capacity of a 
helper, a minister or principal servant to Elijah, during the re- 
mainder of his life, and after his death becomes, in his stead, prin- 
cipal of the prophets. 

The next time we meet with the prophet Elijah is also in connec- 
tion with Ahab. That wicked king had coveted the vineyard of 
Naboth, the Jezreelite, but was at a loss as to how he might come 
into possession thereof, Naboth not being willing to part with his 
ancestral patrimony for money. Ahab communicates his desire to 



MOSAIC DISPENSATION. 137 

his wife Jezebel, who immediately plans and soon has executed the 
death of Naboth. On Ahab's going down to take possession of the 
vineyard, immediately upon the death of Naboth, he was met by 
Elijah, the Tishbite, the record of this meeting being given in I. 
Kings XXI, 17-29, substantially as follows: — 

The Lord's word came to Elijah, the Tishbite, telling him to go 
down to meet Ahab, the king of Israel, to the vineyard of Naboth, 
"whither he has gone down to possess it;" And to accost him 
saying, " Thus saith the Lord, Hast thou killed and also taken 
possession? — Thus saith the Lord, In the place where dogs licked 
the blood of Naboth shall dogs lick thy blood, even thine." 

Elijah having found him in the vineyard Ahab accosted him thus: 
"Hast thou found me, O mine enemy?" He answered, I have 
found thee, because thou hast sold thyself to work evil in the sight 
of the Lord." And now the Lord will bring evil upon you and 
will take away your posterity ; and will make your house like the 
house of Jereboam the son of Nebat, and like the house of Baasha, 
the son of Ahijah, for the provocation wherewith you have provoked 
the Lord to anger and made Israel to sin. 

And of Jezebel also spake the Lord, saying, " The dogs shall eat 
Jezebel by the wall of Jezreel. Him that dieth of Ahab in the city 
the dogs shall eat ; and him that dieth in the fields the fowls of the 
air shall eat." 

Now it happened that, when Ahab had heard these denunciations 
he rent his clothes and put sackcloth upon his flesh and fasted, and 
lay in sackcloth and went softly. And consequent upon this the 
Lord's word came to Elijah saying, " Look you how Ahab humbles 
himself before me ; I will not bring the evil in his days ; but in his 
son's days I will bring the evil upon his house." 

Ahab said to Elijah, Hast thou found me, O mine enemy? And 
he answered, I have found thee, because thou hast sold thyself to 
work evil in the sight of the Lord. So it happens that sooner or 
later one's sins will find one out. Ahab went not down to possess 
himself of the coveted vineyard before he had learned that its owner 
had been murdered for his accommodation. He then found the 
vineyard ready for his occupation and possession, but simultaneously 
Elijah found him, and tells him definitely, " I have found thee." 
As a matter of course Ahab finds the possession, all the prelimina- 
ries having been gone through to that end; but it cannot be denied 
that Elijah finds Ahab, for the latter is fully cognizant of the fact 
and tells him so. 



138 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

So it is with those who for gain violently take away the life of 
the owner thereof. They may attain by violence, dishonesty and 
murder to the possession of an object they covet ; but God sees their 
sin or crime and will give them into the possession of the adversary 
from whom they need not expect to get free until they have paid 
the utmost penalty. 

Although in the last part of this chapter the record bears that 
Ahab, by severe repentance on his part, had availed with the Lord 
in having part of his penalty remitted, still in chapter XXIInd, and 
last of this first book of Kings it is related how that Ahab was slam 
in his chariot, while engaged in the battle with the king of Syria; 
how that the blood ran out of his wound into the chariot; and 
how that the dogs licked that blood, when the chariot and armor 
were being washed in the pool of Samaria. Thus, though deferred 
judgment comes at last and the prophecy is at length fulfilled, that 
is to be fulfilled. 

The record of the fate of Jezebel is reserved for the second book 
of the Kings and is connected with the entrance of Jehu, the grand- 
son of Nimshi, into the possession of the throne of Israel. 

We have not, however, yet finished with Elijah, who is again 
presented to us in the narrative of the first chapter of this second 
book of the Kings. The record is substantially as follows: — 

That portion of Moab, which had been subject to Ahab, rebelled 
against Israel after his death, and Ahaziah, his son and successor, 
accidentally fell down through a lattice in his upper chamber in 
his house in Samaria, and, as a consequence, was confined to his 
bed sick. He, therefore, sent messengers to inquire of Beelze- 
bud, the god of Ekron, whether he should recover from his mal- 
ady. 

But, meantime, the angel of the Lord had told Elijah, the Tish- 
bite, to go and meet the messengers of the king of Samaria and ask 
them whether it was not because there was no God in Israel that 
they were going to inquire of Beelzebub, the god of Ekron? And 
to inform them further that the Lord had said the king should 
not come down from that bed whereon he was now languishing, but 
should surely die. 

Elijah accomplished his commission, and the messengers having 
turned back to the king were asked by him, why they had returned. 
And they told him they had met a man, who told them to turn 
again to the king who had sent them and inform him that the Lord 
had asked, whether it was not because there was no God in Israel 



MOSAIC DISPENSATION. 139 

that the king had sent to inquire of Beelzebub, the god of Ekron? 
that, therefore, the king should not come down from the bed to 
which he had gone up, but should surely die. 

The king then inquired of them what manner of man he was 
who met them and made such an announcement to them. They re- 
plied that he was a hairy man and girt with a girdle of leather 
about his loins. And he said, It was Elijah the Tishbite. 

The king then, resolved to bring him to obedience, sent to him a 
captain of fifty with his fifty, who went up to him as he sat on the 
top of a hill. And he said to the prophet, Thou man of God, the 
king hath said, Come down. And Elijah answered the captain of 
fifty, If I be a man of God, then let fire come down from heaven 
and consume thee and thy fifty. And there came down fire from 
heaven and consumed him and his fifty. 

Again, also, the king sent to Elijah another captain of fifty 
with his fifty. And he said to him, O man of God, thus hath the 
king said, Come down quickly. 

And Elijah replied, If I be a man of God let fire come down 
from heaven and consume thee and thy fifty. And the fire of God 
came down from heaven and consumed him and his fifty. 

And the king sent again a captain of the third fifty with his fifty. 
And the third captain of fifty, having gone upon the hill, fell on 
his knees before Elijah and earnestly beseeching him, said to him, 
O man of God, I pray thee, let my life and the life of these fifty, 
thy servants, be precious in thy sight ! Behold there came fire 
down from heaven and burnt up the two captains of the former 
fifties with their fifties : therefore let my life now be precious in 
thy sight. 

And the angel of the Lord spoke to Elijah, saying, Go down 
with him; be not afraid of him. He arose, therefore, and de- 
scended with him from the hill unto the king: And he addressed 
him as follows: 

Thus saith the Lord, Forasmuch as thou hast sent messengers to 
inquire of Beelzebub, the god of Ekron, is it not because there is 
no God in Israel to inquire of his word? therefore, thou shalt not 
come down from that bed, on Avhich thou art gone up but shalt 
surely die. 

So he died according to the word of the Lord, which Elijah had 
spoken, and Jehoram his son, reigned in his stead, etc. — "Now 
the rest of the acts of Ahaziah and all that he did are they not 
written in the book of the Chronicles of the kings of Israel. ,, 



140 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

With Jehoshaphat, the king of Judah, this Ahaziah allied himself 
and made ships to go to Tarshish for gold; but this enterprise suc- 
ceeded not, for the ships were wrecked at Ezion-Gaber. 

So record the Chronicles. 

Now, the record we have been considering being granted as of 
literal signification, the prophet Elijah must be admitted to have 
been a very important personage, a man greatly favored by the 
omnipotent God. When Ahaziah sends to inquire of the god Beel- 
zebub at Ekron, concerning his malady Elijah knows it and goes 
out and meets the messengers, who, being much impressed by his 
prophet-like presence and the force of his arguments return to 
Ahaziah and communicate to him what the hairy man, encinctured 
with the leathern girdle, had said about him. Ahaziah's action in 
sending a company of fifty men with their captain to apprehend 
and fetch Elijah to him would, of course, indicate that he felt 
greatly incensed at what Elijah had said concerning him. This 
company, with their captain having been apprehended instead of 
the man of God, who was still left sitting tranquilly on the top of 
the hill, Amaziah sends another captain with his fifty, who hap- 
pen with the same fate as the former. Hereupon a third captain 
with his fifty is sent, and pursuing a much more respectful course 
towards Elijah than the former two had done ; he by injunction of 
the spirit of God goes down with them to the king, to whom in 
person he gave the same answer, as he did to his messengers, whom 
he had intercepted on their way to Ekron. " So Ahaziah died 
according to the word of tne Lord which Elijah had spoken." 

The reason of Elijah's question, "Is it not because there is no 
God in Israel that ye send to inquire of Beelzebub, the god of Ek- 
ron? " is seen in the preceding narrative, which records how that 
the true religion and the worship of the true God had been sup- 
planted in the kingdom of Israel by the religion and worship of the 
Baalim, by action of Ahaband his wife, who went in the idola- 
trous way of Jereboam, the son of Nebat, who had made Israel to 
sin. 

The closing quotation concerning the prophet Elijah, I will now 
give. It is found in 2d Kings II., wherein is recorded the account 
of the departure of Elijah from this world and of the introduction 
to the world of Elisha as his successor. The record is substantially 
as follows: When the time was near that the Lord would take up 
Elijah into heaven by a whirlwind, then Elisha made with Elijah a 
journey from Gilgal. And coming to a certain place " Elijah said 



MOSAIC DISPENSATION. 141 

to Elisha, Tarry here a while, for the Lord hath sent me to Bethel. 
And Elisha answered him, As the Lord liveth and as thy soul 
liveth, 1 will not leave thee. So they went together to Bethel. 
And the sons of the prophets that were at Bethel came and said to 
Elisha, Knowest thou that the Lord will take away thy master from 
thy head to-day. And he said, Yes, I know it; hold ye your 
peace. 

And Elijah said to him, Elisha, tarry here, I pray thee: for the 
Lord hath sent me to Jericho. But he answered, As the Lord liveth 
and as thy soul liveth, I will not leave thee. So they came to Jericho. 
And the sons of the prophets, who were at Jericho, came and said 
to Elisha, knowest thou that the Lord will take away thy master 
from thy head to-day? And he answered, Yes, I know it ; hold ye 
your peace. 

And Elijah said to him, Tarry here, I pray thee; for the 
Lord hath sent me to Jordan, and he said, As the Lord liveth, and 
as thy soul liveth, I will not leave thee. And they two went on. 

And fifty men of the sons of the prophets went and stood to 
view afar off: and they two stood by Jordan. 

And Elijah took his mantle and wrapped it together and smote 
the waters, and they were divided hither and thither, so they two 
went over on dry ground. 

And it came to pass, when they were gone over that Elijah said 
to Elisha, Ask what I shall do for thee before I be taken away 
from thee. And Elisha said, I pray thee, let a double portion of 
thy Spirit be upon me. 

And he answered, Thou hast asked a hard thing ; nevertheless if 
thou see me when I am taken from thee, it shall be so to thee;, 
but if not, it shall not be so. 

And it happened, as they still went on and talked, there ap- 
peared a chariot of fire and horses of fire and parted them both 
asunder; and Elijah went up by a whirlwind into heaven. 

And Elisha saw it, and he cried, My father, my father! the char- 
iot of Israel and the horsemen thereof. And he saw him no more ; 
and he took hold of his own clothes and rent them in two pieces. 
He took up also the mantle of Elijah that fell from him and went 
back and stood by the bank of Jordan : 

The Prophet Elisha. 

And he took the mantle of Elijah that fell from him, and smote 
the waters and said: Where is the Lord God of Elijah? And> 



142 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

when he had also smitten the waters, they parted hither and 
thither; and Elisha went over. 

And when the sons of the prophets, who were to view at Jericho, 
saw him, they said, The spirit of Elijah doth rest on Elisha. And 
they came to meet him and bowed themselves to the ground before 
him. 

And they said to him, Behold now, there are with thy servant 
fifty strong men ; let them go, we pray thee, and seek thy master ; 
lest peradventure the Spirit of the Lord hath taken him up and 
cast him upon some mountain or into some valley. And he said, 
Ye shall not send. 

But when they urged him till he was ashamed, he said, send. 
They sent, therefore, fifty men; and they sought three days, but 
found him not. 

And when they came again to him (for he tarried at Jericho), 
he said to them, Did I not say to you, go not? 

And the men of the city said to Elisha, Behold, we pray thee, 
the situation of this city is pleasant, as my lord seeth ; but the 
water is naught and the ground barren. And he said, Bring me a 
new cruse and put salt therein. And they brought it to him. 

And he went forth unto the spring of the waters, and cast the 
salt in there and said, Thus saith the Lord, I have healed these 
waters ; there shall not be from thence any more death or barren 
land. 

So the waters were healed unto this day, according to the saying 
of Elisha, which he spake. 

And he went up from thence unto Bethel : and, as he was going 
up by the way, there came forth little children out of the city and 
mocked him and said to him, Go up thou bald-head; go up thou 
bald-head. 

And he turned back and looked on them, and cursed them in the 
name of the Lord. And there came forth two she bears out of the 
wood, and tore forty and two children of them. 

And he went from thence to Mount Carmel ; and from thence he 
returned to Samaria." 

When the time had come for Elijah to be taken up to heaven he 
appears to have determined to visit some particular places, wherein 
were schools of the sons of the prophets. It seems, too, to have 
been his desire to go alone, so as to have all the time left to him 
here below for the settlement of his business connected with these 
institutions, and for undisturbed meditation upon his general con- 



MOSAIC DISPENSATION. 143 

cerns. But there seems to have been an ineffable something, as 
we would say, connecting Elisha with him, and which would not 
allow him to depart from him or leave him alone so long as he re- 
mained on this earthly scene. He determined not to be absent 
from his aged preceptor for any length of time, now so long as he 
lived. Three times did he request Elisha to tarry behind, so that 
he might visit Bethel, Jericho and then some place near the Jordan, 
alone, and as many times did Elisha decline his request. On they 
went together and at Bethel and Jericho Elisha had some reason to 
suspect that the sons of the prophets were appraised by inspiration 
of the departure, at no distant day, from this terrestrial scene of 
the venerable principal of all the prophetic colleges in the kingdom, 
that were westward or eastward of the Jordan. 

Having come to the banks of the Jordan Elijah rolls Ins mantle 
together, in some such way, as might perhaps be called wandlike, 
but not of course so slender and graceful in form as was Moses' 
wonder-working rod; and with this mantle-wand he smites the 
waters of that ancient river, which as a consequence are divided 
hither and thither, so as to allow the two prophets to pass over 
dryshod to the eastward thereof. 

Eor 550 years, or since the time of Joshua's passage, this w 7 as the 
first time, so far as the records inform us, that the waters of the 
Jordan had not flowed on in a connected and continued stream from 
their sources in Mounts Hermon and Lebanon, through lakes Merom 
and Genesereth, away down to the Dead Sea. 

Arrived safely on the eastern Jordanic bank Elijah requested 
Elisha to ask what he might be able to do for him before he was 
taken from him. Elisha answered that his desire was that he 
should give him a double portion of his spirit. The aged prophet 
responded at once that this was a very hard thing for him to do, 
but still he gave him some encouragement to think that it might be 
granted if he should see him, just when he was being taken from 
him into heaven. Finally the parting came and in a more wonder- 
ful way than I have seen record of in any other case of transfer of 
any man from earth to the regions beyond: even surpassing in 
varied grandeur the manner of that transfer of a greater than 
Moses or Elias from this terrestrial scene to those glorious regions 
beyond the sky, recorded in the first chapter of the Acts of the 
Apostles. In the mind of those who understand this record liter- 
ally what doubt can there exist as to the resurrection of the dead and 
the celestial mansions? A resurrection of the dead, of course, there 



144 CKEATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

is but the way and manner thereof, in other words, the sense where- 
in it does take place is what misunderstanding often exists in the 
mind concerning. So utterly astonished was Elisha at the 
contemplation of the supreme grandeur of this scene, which now 
presented itself to his view, that he burst forth in the ejaculation, 
My father, my father, the chariot of Israel and the horsemen 
thereof ! His much-loved father in the prophetic office had been now 
taken away from him . It is so that we must needs part with those we 
most dearly love ! Elisha, through grief, takes hold of his own gar- 
ments and rends them in two pieces, the act being symbolical of the 
necessary separation of those most closely connected in this life by 
the ties of love, of kindred or otherwise. He takes the mantle of 
Elijah, which fell from him as he ascended, and with slow and tot- 
tering tread, in silent sadness, goes back and stands on the eastern 
bank of the Jordan. Rolling Elijah's mantle again into the wand- 
like shape he smites the waters, asking at the same time, in no 
whispered tones, Where is the Lord God of Elijah. The waters 
immediately obey, dividing, hither and thither, and for the third 
time in five and ahalf centuries did a man again pass dry shod over 
the Jordan. 

The sons of the prophets, who, knowing the departure was going 
to take place, had been on the look out at Jericho, at once recog- 
nized in Elisha on his return, the successor both in office and in 
spirit of Elijah, and they hastened to come and make their obeis- 
ance to him. 

Their anxiety for the safety of their old preceptor, considering 
the extraordinary manner of his taking away at once prompted 
them to suggest to their new principal, not only the propriety but 
the necessity of sending out fifty strong men, to look over the 
country through mountain and glen for their old master, " lest per- 
adventure the spirit of the Lord hath taken him up and cast him 
upon some mountain or into some valley." To the sending of their 
searchers he was decidedly averse, but finally yielded to their earn- 
est solicitations, and permitted them to go. 

These having gone and sought three days without finding Elijah 
returned, when Elisha said to them, " Did I not say unto you, Go 
not ' ' for it was what he regarded as their unreasonable persistence 
in requesting, that drew from him his consent to their going to 
search, a search which he was conscious was unnecessary. 

After this Elisha, at the request of the men of Jericho, performed 
in the name, and of course, by the power of the Lord, the miracle 



MOSAIC DISPENSATION. 145 

so useful in itself withal, of healing the unwholesome waters of that 
city, and rendering them drinkable for man and beast, and fertiliz- 
ing for the land and the vegetable species. 

Elisha, soon after, goes up from Jericho to Bethel, when, as he 
was journeying along, his peculiar prophet-like appearance, more 
especially his flowing beard and bald crown, attracted the attention 
of a crowd of a children who happened to be then looking his way. 

May we not consider these children to have been attending a 
school, which for the sake of the healthfulness of the location was 
placed on the side of the hill, and happening to be out at recess, 
playing as the prophet passed by, laboring and ambling along on his 
weary limbs up the hill, were attracted by the many peculiarities of 
his appearance, and set up the cry, which soon became general 
among them, Go up thou bald head ! Go up thou bald head ! Elisha 
takes offense at this outburst of puerile levity. He evidently 
thought those young people should have known better than to per- 
sist in making fun of a person of his years, experience, not to speak 
of his position in life, and his sanctified, venerable, and patriarchal 
appearance. He evidently thought that youth should never fail to 
pay due respect to old age. And so, turning round in anger, *« he 
cursed them in the name of the Lord," whereupon two she bears 
came out of the woods and tore to pieces forty-two children. 

This narrative literally understood we should have to conclude it 
must have been a terrible thing for young or old to offend a prophet 
of the Lord in those days , yea as fearful a thing as for one to make 
fun of a priest in the flourishing days of the great inquisition of 
twenty-four centuries later; for while the former punished his of- 
fender directly by delivering them over to the Lord, the latter, as 
a civil magistrate, delivered them over to the civil power to be pun- 
ished. 

Elisha having now attained to the headship of the prophetic col- 
leges in the kingdom has much notice taken of him, much as the 
newspapers, nowadays, take notice of the movements of our college 
presidents, and so we find him soon after this going up from Bethel 
to Carmel, and returning thence to Samaria. 

The next time we meet with Elisha is in connection with the 
kings of Israel, of Judah and of Edom, who were jointly making 
war against the king of Moab, because he had revolted against the 
king of Israel. These kings having had to lead their armies, dur- 
ing a journey of seven days, through a country wherein water was 
lacking, get into difficulty and distress, and inquire round about 

10-c 



146 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

where they might be able to find a prophet of the Lord, who by 
his admonition or counsel might be able to help them out of their 
difficulties. The record in 2 Kings III., 11-21, is substantially as 
follows : f ' But Jehoshaphat said, Is there not here a prophet of the 
Lord, that we may inquire of the Lord by him? And one of the 
king of Israel's servants answered and said: Here is Elisha, the 
son of Shaphat, which poured water on the hands of Elijah. 

And Jehoshaphat said, The word of the Lord is with him. So 
the king of Israel and Jehoshaphat and the king of Edom went down 
to him. 

And Elisha said to the king of Israel, What have I to do with 
thee ? Get thee to the prophets of thy father and to the prophets 
of thy mother. And the king of Israel said to him, Nay; for the 
Lord hath called those four kings together, to deliver them into the 
hands of Moab. 

And Elisha said, As the Lord of hosts liveth before whom I 
stand surely, were it not that I regard the presence of Jehosha- 
phat, the king of Judah, I would not look toward thee nor see thee. 

But now bring me a minstrel. And it came to pass, when the 
minstrel played that the hand of the Lord came upon him. And 
he said, Thus saith the Lord, Make this valley full of ditches ; for 
thus saith the Lord, Ye shall not see wind, neither shall ye see 
rain; yet that valley shall be filled with water, that ye may drink, 
both ye and your cattle and your beasts. And this is^but a light 
thing in the sight of the Lord ; he will deliver the Moabites also 
into you hand. And ye shall smite every fenced city and shall fell 
every good tree and stop up all wells of water, and mar every good 
piece of land with stones. 

And it came to pass in the morning, when the meat offering was 
offered, that, behold there came water by the way of Edom, and 
the country was filled with water. 

And when all the Moabites heard that the kings were come up to 
fight against them they gathered all that were able to put on ar- 
mour and upward and stood in the border. And they arose up 
early in the morning and the sun shone upon the water, and the 
Moabites saw the water on the other side as red as blood. And 
they said, This is blood; The kings are surely slain and they have 
smitten one another; now, therefore, Moab to the spoil. 

And when they came to the camp of Israel the Israelites rose up 
and smote the Moabites, so that they fled before them; but they 
went forward smiting the Moabites even in their own country." 






MOSAIC DISPENSATION. 147 

Here it continues that they created great havoc among the Moab- 
ites, doing all the injury to the country which their ingenuity 
could invent or their power execute, and that finally the king of 
Moab sacrificed upon the wall his firstborn son who should have 
reigned in his stead, as a propitiation to the gods; a practice I 
may say, the various branches of those Phoenician peoples fol- 
lowed, as according to the historian Sanchoniatho, from a remote 
antiquity even down, as we know from Philo of Biblos, the trans- 
lator of Sanchonatho's Phoenician history, to the time of the Mac- 
edonian conquest of western Asia. 

But it would appear that the sacrifice of the son had in this case 
the effect desired by the Moabites, for the chapter ends with the 
statement, " there was great indignation against Israel: and they 
departed from him (the king of Moab) and returned to their own 
land (Israel). This being an Israelitish history that we have, it 
might reasonably be thought that it intended to leave, it in doubt 
whether the Israelites or Moabites held the field, as a result of the 
war. The natural conclusion from the data given is that the allied 
armies, of Israel, Judahand Edom, found it expedient if not neces- 
sary to depart without having taken the city. 

In what Elisha told the allies they were going to do to the land 
of Moab, in the way of injuring that land and its people, it must 
not be thought that in this he was intending to incite them to deeds 
of violence and rapine, such as the record leaves horrible to con- 
template: but he simply gave them what he saw in vision they 
would do themselves, independently of any thing he might have 
said to them. 

The miracle in the above case, if any, consists in the abundant 
supply of water appearing for the allied armies, according to the 
prophetic word of the Lord by Elisha. 

In the next chapter, 2 Kings IV., there are several miracles re- 
corded as having been wrought by Elisha. The narratives concern- 
ing the miracles are so interwoven with other matter that the chap- 
ter, as a whole, requires to be given, and is substantially as follows: 

" Now there cried a certain woman of the wives of the sons of 
the prophets unto Elisha, saying, your servant, my husband, is 
dead ; and you know that your servant did fear the Lord ; and the 
creditor is come to take unto him my two sons to be bondmen. 

And Elisha said to her, what shall I do for you? tell me, what 
have you in the house? And she said, your handmaid has not any- 
thing in the house save a pot of oil. 



148 CEEATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Then he said, Go, borrow vessels abroad of all your neighbors, 
even empty vessels; borrow a good many. 

And when you are come in you shall shut the door upon you and 
your sons, and shall pour out into all those vessels, and you shall 
then set aside all that are full. 

So she went from him and shut the door upon herself and upon 
her sons, who brought the vessels to her; and she poured out. 

And it happened that when the vessels were full, she said to her 
son, Bring me yet a vessel : and he said to her, There is not a vessel 
more. And the oil stayed. 

She came thereupon and told the man of God: and he said, Go, 
sell the oil, and pay your debt; and live, you and your children of 
the rest. 

And it fell on a day that Elisha passed to Shunem , where resided 
a great woman; and she constrained him to eat bread. And so it 
happened that as often as he passed the way he turned into her 
house to eat bread. 

And she remarked to her husband, Now, I perceive that this is 
an holy man of God, who passes our way continually. Let us, I 
beg of you, make a little chamber on the wall for him, and put in 
it a bed, and a table and a stool and a candlestick; and it shall be 
that when he comes this way he shall know where to turn in. 
And it fell on a day that he came thither, and he turned in to the 
chamber and lay there. 

And he said to Gehazi, his servant, Call this Shunamite. Ge- 
hazi did so and she came and stood before him. Elisha said to 
him, Say now to her, You have exercised great care in providing 
for our comfort; what can we do for you in return? Would you 
be spoken for to the king or to the general of the army? And she 
answered, I dwell among my own people. 

Elisha, thereupon, remarked to Gehazi, What then is to be done 
for her? Gehazi answered, She has verily no child and her hus- 
band is old. Elisha said, Call her. Gehazi having done so, she 
came and stood in the door. And Elisha said to her, About this 
season, according to the time of life you will have a son. 

And she replied, Nay, my lord, you man of God, do not lie to 
your handmaid. 

And the woman did conceive and bear a son, at that season that 
Elisha had foretold to her, according to the time of life. 

And when the child was grown it fell on a day that he went out 
to his father to the reapers, And he said to his father, My head,. 



MOSAIC DISPENSATION. 149 

my head! He told a lad, who was present, to carry him to his 
mother. And when he had taken him and brought him to his 
mother, he sat on her knees till noon and then died. 

And she went up and laid him on the bed of the man of God, 
and shut the door upon him and went out. 

And she called to her husband and said, Send me, I pray you, 
one of the young men and one of the asses, that I may run to the 
man of God and come again. And he said to her, What is your 
reason for going to him to-day? it is neither new moon nor Sab- 
bath. And she answered, It shall be well. 

Then she saddled the ass and said to her servant, Drive forward 
as fast as you can ; do not slack your rein except I tell you. 

Thus she went on and came to the man of God at Mount Carmel. 

But the man of God observing her approach, although yet at a 
great distance off, said to Gehazi, his servant, See yonder is that 
Shunamite, Run now and meet her and ask her, saying, Is all well 
with you? is all well with your husband? is all well with your 
child? Gehazi did so: and she answered, All is well. 

And when she came to the man of God to the hill, she caught him 
by the feet, but Gehazi approached to thrust her away. But the 
man of God said to him, Let her alone; for her soul is vexed 
within her ; and the Lord hath hid it from me and hath not told 
me. 

Then she said, Did I desire a son of my lord? Did I not say, Do 
not deceive me? 

Then he said to Gehazi, Gird up your garments about your loins, 
and take my staff in your hand and go your way : if you meet any 
man salute him not, and, if any salute you, answer him not again: 
and lay my staff upon the face of the child. 

And the mother of the child said, As true as the Lord liveth and 
as your soul liveth I will not leave you. And he arose and fol- 
lowed her. 

Gehazi, having passed on before them laid the staff upon the face 
of the child; but there was neither voice nor hearing; wherefore 
he went again to meet Elisha and told him, saying, The child is not 
awaked. 

And when Elisha was come into the house he beheld the child 
dead, lying upon the bed. He entered, therefore, and shut the 
door upon the twain, and prayed to the Lord. 

And he went and lay upon the child, and put his mouth upon his 
mouth, and his eyes upon his eyes, and his hands upon his hands; 



150 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

and as he stretched himself upon the child the flesh of the child 
grew warm. 

Then he returned and walked in the house to and fro; and again 
went up and stretched himself upon him ; and the child sneezed 
seven times and opened his eyes. 

And he called Gehazi and said, Call this Shunamite. So he called 
her. And when she was come in to him, he said, Take up your 
son. 

Then she went in and fell at his feet, and bowed herself to the 
ground, and took up her son and went out. 

And Elisha came again to Gilgal, and there was a dearth in the 
land; and as the sons of the prophets were sitting before him, he 
said to his servant, Set on the great pot, and seethe pottage for the 
sons of the prophets. 

And one went out into the field to gather herbs and found a wild 
vine, and gathered thereof wild gourds, his lap full, and came and 
shred them into the pot of pottage; for they knew them not. 

So they poured out for the men to eat ; and it happened as they 
were eating of the pottage, that they cried out and said, O Man 
of God, there is death in the pot. And they could not eat thereof. 
But Elisha said, Then bring meal. And having received it he cast 
it into the pot, and said, Pour out for the people and they ate and 
experienced no harm from the pottage. 

And there came a man from Baalshalisha and brought the man 
of God bread of the first fruits, twenty loaves of barley, and full 
ears of corn in the husk thereof. And he said, Give to the people 
that they may eat. And his servitor said, What, should I set this 
before an hundred men ! He said again, Give to the people that 
they may eat: for thus said the Lord, They shall eat and shall 
leave thereof. So he set it before them and they did eat and left 
thereof according to the word of the Lord." 

In this chapter, considered as of literal signification, there are 
recorded four miracles. 1. The increase of the widow's oil. 2. 
The restoration of the Shunamite's son to life. 3. The change of 
the poisoned pottage into wholesome food. 4. The multiplication 
of the limited supply of bread and corn, so as to more than sat- 
isfy one hundred men. 

The language is all in the simple, primitive style. The widow's 
pot of oil is multiplied into many pots of oil, like produced from 
like. The woman of Shunem almost instinctively recognizes, in 
her visitor, " a holy man of God." The birth of a son, with whom 



MOSAIC DISPENSATION. 151 

she afterwards has some grief and trouble, appears as a result of 
her beneficence to the man of God. When the child grows to boy- 
hood and dies he is again restored to life and to her by the instru- 
mentality of the man of God. 

The young son of a prophet, who at Gilgal shred the wild 
gourds into the pot of seething pottage is said to have known no 
better. Would he have been a bookish fellow, who had not had 
much experience in agriculture, in the fields and among herbs, not 
indeed a practical botanist? He went well nigh poisoning the 
whole school of the sons of the prophets. Elisha was now here, 
doubtless on his annual tour of inspection of the schools of the 
prophets, when he found things in such an (to us) apparently de- 
plorable condition at Gilgal. We are told " There was a dearth in 
the land and the sons of the prophets were sitting before him." 
The prophet's experienced eye, not to speak of his internal con- 
sciousness, made him fully aware that they needed a more ample 
supply of life's necessities. Doubtless they could have gotten 
along very well with the old text books and parchments they had 
on hand. Evidently what they needed most of all was a good stock 
of provisions, in short a well stocked cellar. They do not seem to 
have had many friends forthcoming of the great of the land to offer 
them the needed help. It is true there were in those days no railroad 
kings nor perhaps any stock and bond speculators ; but there must 
have been very many people who were rich in this world's goods 
and might assist them if they would. But they would not or did 
not, and there was the helpless school ready to dine even upon a 
pot of herbs. It was no wonder to Elisha that those young men 
were not able to pass a satisfactory examination. Perceiving, 
therefore, the real need of the occasion he said to Gehazi, " Set on 
the great pot and seethe pottage for the sons of the prophets." 
One of the young men on hearing this order given, went out into 
the fields to gather certain herbs he supposed would make a good 
mixture, giving spice or tone to the pottage; but through inex- 
perience he makes the mistake of gathering wild gourds instead of 
the herbs he was seeking. On these being shred into the pottage 
they produced on it much the same effect as would belladonna; 
and so after they had poured out of the pottage into the dish and 
the young men were eating of it, lo, " they cried out and said, O, 
man of God, there is death in the pot." Elisha, however, having 
cast meal into the pot, told them to pour out and eat, and doing so 
they found the pottage palatable and healthful. It is true that the 



152 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

whole mixture of the gourds with the pottage may have been 
thrown out and that a new pot of pottage was made properly from 
meal, according to the order of Elisha; but the text as it stands 
would seem to imply that the poisoned pottage was rendered whole- 
some by Elisha' s having thrown meal into it. 

The next we have of Elisha is in connection with Naaman, who 
was a great man among the Syrians, but was so unfortunate as to 
be a leper. He appears to have been as a general to the king of 
Syria, somewhat as Belisarius or the eunuch Narses was to the 
Emperor Justinian. From one of the military incursions of the 
Syrians into Palestine, made under the generalship of Naaman, they 
brought home as a captive a little Jewish maiden, who was given the 
position of attendant on Naaman' s wife. 

This maiden, seeing the deplorable condition in which Naaman 
was, said one day to her mistress, Would God, my Lord were with 
the prophet that is in Samaria! for he would recover him of his 
leprosy. This was reported to Naaman and also to the king, who 
suggested or r.ither commanded that Naaman should go to Samaria 
and said that he would himself give him a letter of introduction to 
the king of Israel. 

On this Naaman departed, taking with him ten talents of silver, 
and six thousand pieces of gold and ten changes of raiment. 

On his arrival at Samaria Naaman presented to the king of Israel 
his letter from the king of Syria of which the contents run thus : 
"Now when this letter is come to thee, behold I have therewith 
sent Naaman, my servant, to thee, that thou mayest recover him 
of his leprosy." So far the letter: "And it came to pass when 
the king of Israel had read the letter that he rent his clothes, and 
said, Am I God, to kill and make alive, that this man doth send 
to me to recover a man of his leprosy ? Wherefore consider, I pray 
you, and see how he seeketh a quarrel against me.' * Now, how- 
ever, it comes to the ears of Elisha of whom as follows : 

"And it was so, when Elisha, the man of God, had heard that 
the king of Israel had rent his clothes, that he sent to the king, say- 
ing, Wherefore hast thou rent thy clothes ? let him come now to me 
and he shall know that there is a prophet in Israel. So Naaman 
came with his horses and with his chariot and stood at the door of 
the house of Elisha. 

And Elisha sent a messenger to him, saying, Go and wash in Jor- 
dan seven times, and thy flesh shall come again to thee and thou 
shalt be clean. But Naaman was wroth and went away, and said, 



MOSAIC DISPENSATION. 153 

Behold T thought he will surely come out to me and stnnd and call 
on the name of the Lord his God, and move his hand up and down 
on the place and recover the leper. Are not Abana and Pharphar 
rivers of Damascus greater than all the rivers of Israel? may I not 
wash in them and be clean? So he turned and went away in a 
rage. 

And his servants came near and spake to him, and said, My 
father, if the prophet had bid thee do some great thing, wouldst 
thou not have done it? how much rather then when he saith unto 
thee, Wash and be clean? Then went he down and dipped himself 
seven times in Jordan, according to the saying of the man of God: 
and his flesh came again like unto the flesh of a little child, and he 
was clean." 

And he returned to Elisha, he and all his company, and said, 
" Now I know that there is no God in all the earth but in Israel: 
now, therefore, I pray thee, take a blessing of thy servant." But 
Elisha answered, "As the Lord liveth, before whom I stand, I will 
receive none." And he urged him to take it, but he refused 

And Naaman said, " Shall there not then be given to thy servant 
two mules burden of earth? for thy servant will henceforth offer 
neither burnt offering nor sacrifice unto other gods, but unto the 
Lord. 

In this thing the Lord pardon thy servant, that when my master 
goeth into the house of Rimmon to worship there, and he leaneth 
on my hand, and I bow down myself in the house of Rimmon, the 
Lord pardon thy servant in this thing." And Elisha said to him, 
" Go in peace; " so he departed from him a little way. 

But Gehazi, the servant of Elisha, said, " Now, I see, my master 
has spared this Syrian, in not receiving at his hands the gifts which 
he brought him ; but, as the Lord lives, I will run after him and 
take somewhat of him. 

Gehazi, thereupon, followed Naaman; and, when Naaman saw 
him running after him, he alighted from the chariot to meet him 
and asked, "Is all well?" Gehazi answered, "All is well; my 
master has sent me to tell you that just now there are come to the 
house from Mount Ephriam, two young men of the sons of the 
prophets ; and we wish you to give for them a talent of silver and 
two changes of garments." 

Naaman answered, " Be content and take two talents." And 
he urged him and bound two talents of silver in two bags, with two 
changes of garments, and laid them upon two of his servants; and 



154 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

they carried them before Gehazi. And when they had come to the 
tower (storehouse), Gehazi took this freight from their hands and 
stowed it away in the house; and, dismissing them, they departed 
to Naaman. 

But he himself went in and stood before Elisha, who said to him,. 
"Whence comest thou, Gehazi?" He answered, " Thy servant 
went no whither." And he said to him, " Did not my heart go 
with thee, when the man turned back from his chariot to meet 
thee? Is it a time to receive money, and garments, andoliveyards,. 
and vineyards and sheep, and oxen and menservants and maid- 
servants? The leprosy, therefore, of Naaman shall cleave to thee 
and to thy seed forever. And he went out from his presence a 
leper, as white snow." 

Considered as of literal significance this record would justify the 
following remarks. God moves in a mysterious way his wonders 
to perform. There was war between Syria and Israel; that little 
Israelitish maiden is made captiye, brought to Syria and put to 
live in the house of Naaman. She often has occasion to notice the 
terrible condition of leprosy in which Naaman is and often has her 
sympathies drawn out in his behalf; she wishes she were able to 
render the sufferer any assistance, a wish she has in common with 
the other people who know and surround him. She has not many 
acquaintances in Syria outside of Naaman' s household. Her 
thoughts often revert to the scenes of her childhood, the hills and 
vales of Sam iria. A many a time in her youth she has seen or 
heard of the great prophet Elisha; in his ability to work beneficent 
wonders she has implicit confidence, and meditating upon the suf- 
ferings of her master Naaman she exclaims, " Would God, that 
my lord were before the prophet that is in Samaria, for he would 
recover him of his leprosy." The drift of her remark is soon 
borne to Naaman and also to the king ; and the consequence is that 
Naaman goes to Samaria and presents himself before the king of 
Israel. 

The result of the interview at the palace convinces Naaman that 
the King of Israel was not the man he required to see; and Elisha 
having by a messenger asked the king to send the stranger to him- 
self in order that he might satisfy him that there was then a 
prophet of the Lord in Israel, is presently informed by his servant 
that the distinguished Syrian stranger, grandly equipped and fur- 
nished with chariot and liveried servants, is now at his humble 
door. 



MOSAIC DISPENSATION. 155 

Naaman supposes that Elisha will invite him to enter and will 
there and then exercise his miraculous power in healing his dis- 
ease ; but contrary to all such supposition, Elisha, with the ex- 
tremest simplicity, sends a messenger to tell him to go and wash in 
Jordan seven times and that, as a consequence, his flesh shall be 
restored and he shall be clean. 

Naaman became angry because the prophet had not proceeded to 
cure his disease in the way in which he supposed he should ; but is 
finally pacified by his servants who show him the reasonableness of 
the course suggested by Elisha and reconcile him to the idea of 
pursuing that course: " My father, if the prophet had bid thee do 
some great thing, wouldest thou not have done it? How much 
rather then when he saith to thee wash and be clean shouldst 
thou not do this? " 

Naaman, therefore, goes to Jordan, laves his body seven times 
with its waters, and finds thereby his flesh restored to perfect 
soundness again, even " as the flesh of a little child." 

By reason of his recovery he is much joyed, hastens back to 
Elisha, expressing to him his most grateful thanks and offers him 
freely such material wealth as he has in store for him. As he 
stands before Elisha, on his return from Jordan in perfect sound- 
ness of body and saneness of mind, he says, " Now I know that 
there is no God in all the earth but in Israel; now, therefore, I 
pray thee, take a blessing from thy servant." 

Elisha refuses the proffered gift nor could he be induced by re- 
peated offers to accept of it. Naaman asks of Elisha two mulea 
burden of earth, the object of which was, doubtless, to make an 
altar (the altars whereon the burnt sacrifices were offered to the 
God of Israel being made of earth or of rough unhewn stone) for 
he promises Elisha that he will never offer burnt offering or sacri- 
fice to any other God, save to the Lord God of Israel; but con- 
fesses that he shall have to bow to Simmon, when he attends his 
master, the king of Syria, into the temple of that God ; and 
beforehand asks, and, in effect, obtains forgiveness for such 
offense. 

Elisha permits him to "go in peace," which, in short words, ex- 
presses politeness, kindness, and may be said to tacitly grant the 
request he had asked in parting. 

But he having gone only a little way Gehazi bethinks himself 
of the great wealth of which Naaman is possessed, and reflecting 
deeply how that his master, Elisha, had not taken the proffered gift 



156 CREATOR AND COSMOS; OR, COSMOTHEOLOGHES, ETC. 

from him, concocts in his scheming brain the story of the arrival of 
the two sons of prophets from one of those beggarly colleges situ- 
ated in Mount Ephraim, He says to himself: " As the Lord liveth 
I will run after him and take somewhat of him." He has an abun- 
dance now with him of wealth, as well as at home of the good 
things of this life: I will try and have a portion of this he 
intended to leave here, and still has with him by reason of the 
ineffable queerness of my master. He immediately sets out after 
Naaman, and being swift of foot, is soon in sight of the retreating 
chariot. Naaman, espying him in pursuit and soon recognizing in 
his visage one of the servants he had seen at the prophet's door, 
alights from his chariot to meet him and asks, " Is all well?" He 
answered that all is well and tells him as above of the very recent 
arrival of the two sons of the prophets, who needed help for them- 
selves and their institution. This was indeed a plausible pretext 
which had suggested itself to the mind of Gehazi, fertile in expe- 
dients ; for it was probably well known to Naaman what a poor 
crowd, as to worldly goods, the sons of the prophets were, and how 
shabbily clothed many of them had to go, much after the manner 
doubtless, of the " poor scholars " in the more recent ages. 

The request, however, of Gehazi was more than granted, as seen 
above, and when in the bearing back of the gifts they had come to 
the " secret place," called in the text " the tower," Gehazi stowed 
away the goods and let the men depart. 

That Elisha was internally conscious of his action Gehazi must 
have known by the reception he met with from him on his return 
from depositing Naaman' s talents and other gifts at the tower. 
** Went not mine heart with thee when the man turned again from 
his chariot to meet thee ? Was it a proper thing for you to receive 
those goods which you saw me refuse? Goods that may have 
been derived to their Syrian possessors by the basest and crudest 
species of oppression. Did you not think that I had good reason 
for refusing them? Or did you conceive me incompetent to man- 
age my own affairs, and so, through pity of my imbecile condition, 
proceed of your own motion to do a share in the management of 
it for me? Did you not think of the fact that I had the honor of 
my nation to preserve before those peoples from foreign nations, 
as well as the honor of my God which I would not consent to com- 
promise for any worldly consideration? Did you not consider that 
you must have been acting beyond the limits of your commission 
when you were doing that which you have just done? 



MOSAIC DISPENSATION. 157 

* Now, as a compensation for your action which must have been 
authorized by the most selfish motives, if not really for the benefit 
of those poverty-stricken schools of the prophets, which the Lord 
knows, I would like to help myself, if I could but do it honestly 
and consistently with the honor of my God and my country, Naa- 
man's leprosy shall adhere to you and your posterity frgm this day 
forward. This, then, you may throw into the balance against the 
talents and the garments you have now stored up there in the 
tower; and so '* Gehazi goes out from the presence of Elisha a 
leper as white as snow." 

The next we hear of Elisha, in connection with miracles or oth- 
erwise, is found in 2 Kings VI., 1-24, the record being substan- 
tially as follows : — 

" The sons of the prophets said to Elisha that he could see as well 
as did they that the place wherein they dwelt with him was too 
narrow for them, and this being so they asked permission of him 
to go to Jordan and take thence every man a beam and so make a 
fit place wherein they might dwell. Elisha having given his per- 
mission one of them made so bold as to ask him to accompany 
them himself. To this also he graciously gave his consent. So he 
went with them and when they came to the neighborhood of the 
Jordan they cut down wood. But, as one of them was felling a 
tree, the axe head fell into the water : and he cried out saying to 
Elisha, " Alas master, for it was borrowed." The man of God en- 
quired particularly as to where it fell? And, being shown the 
place, he cut down a stick and threw it in there, and thereupon the 
iron appeared swimming. He said, therefore, to the young man, 
«* Take it up to you. And he put out his hand and took it." 

Then the King of Syria was engaged in war against Israel and, 
in council with his generals, gave them to understand that in such 
and such places he should have his camp. Thereupon the man of 
God sent to the King of Israel warning him against passing or 
coming near such and such places, telling him that in those places 
the Syrians would be encamped. The king of Israel, therefore, 
sending to those places verified what the man of God had said and 
saved himself and his army frequently. 

This matter, therefore, puzzled the king of Syria very much 
and troubled his heart and calling for his servants he said to them, 
" Will ye not show me which of us is for the king of Israel? One 
of his servants answered him, saying, None my lord, O king; but 
Elisha the prophet, that is in Israel, tells the king of Israel the 
words you speak in your bedchamber. 



158 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

And he said, Go and find out where he is that I may send and 
fetch him. And some one told him, saying, He is in Dothan. He, 
therefore, sent thither horses and chariots and a great host : and 
they came by night and compassed the city about. 

And when the servant of the man of God was ' risen early and 
gone forth, he beheld an host encompassing the city with horses 
and chariots. His servant, therefore, said to him, Alas, my mas- 
ter! how shall we do? And he answered, Fear not; for they that 
are with us are more then they that are with them. The man of 
God thereupon prayed saying, Lord, I pray thee, open his eyes, 
that he may see. And the Lord opened the eyes of the young man 
and he saw the mountain full of chariots and horses of fire round 
about Elisha. And when they were approaching towards him Elisha 
prayed to the Lord, saying, Smite this people, I pray thee, with 
blindness. And he smote them with blindness in accordance with 
the supplication of Elisha. 

The man of God then addressed them thus: This is not the way 
you require to go, nor is this the city; follow me and I will bring 
you to the man whom ye seek: he thereupon led them to Samaria. 

And when they were come into Samaria Elisha prayed, saying, 
Lord open the eyes of these men that they may see. And, accord- 
ingly, the Lord opened their eyes and they saw that they were in 
the midst of Samaria. 

And it came to pass when the king of Israel saw them that he 
said to Elisha, My father shall I smite them? shall I smite them? 
And he answered, Thou sbalt not smite them ; wouldst thou smite 
those whom thou hast taken captive with thy sword and with thy 
bow? Set bread and water before them, that they may eat and 
drink, and go to their master. 

The king accordingly prepared great provision for them ; and 
when they had eaten and drunk he sent them away, and they de- 
parted to their master. 

So the bands of Syria came no more into the land of Israel.' ' 

This narrative being granted as of literal interpretation the fol- 
lowing remarks thereon are in place : — 

The banks of the Jordan in the days of this prophet Elisha were 
fairly well supplied with a good growth of timber, wherefrom the 
sons of the prophets proposed to build them larger houses, presum- 
ably for the purpose of schools as well as of dwellings. Elisha 
perceiving the necessity for more building accommodations gladly 
falls in with this proposal, and not only gives them permission to do 



MOSAIC DISPENSATION. 159 

so, but accompanies them to the forest so as to assist them in pro- 
curing the proper kind of timber for the purposes required, wood- 
craft being one of his own specialties. But while engaged in felling 
a tree, the iron of the axe wherewith one of them was chopping fell 
off into the water and sank to the bottom not far from the shore. 
The young prophet feels the more worried over his loss on account 
that it was an axe he had borrowed, and immediately he makes 
known his loss to Elisha. In answer to the question of Elisha as to 
the particular spot wherein the axe head had fallen the young 
prophet points out to him the place. The man of God in a remarka- 
bly cool and deliberate manner and without saying more about it, 
cuts down a stick from a tree and throws it into the place that had 
been indicated to him ; and, lo, to the supreme admiration of all 
and especially to the pleasure of the young prophet, the iron is seen 
swimming on the surface. 

From the course pursued by this young man on the loss of his 
axe head the following reflection arises: That those young and in- 
experienced sons of the prophets, who had not yet gotten above the 
freshman and sophomoric benches in the Israelitish prophetic col- 
leges, must have looked upon Elisha as a most wonderful man, and 
doubtless, caused his patriarchal ears to tingle with their stories 
and their plaints, whenever he came their way on his periodical 
tours of school inspection. 

But, in reference to the matter particularly under our considera- 
tion, the iron axe head having appeared floating on the surface of 
the water the man of God tells the young prophet to take it up, 
" and," like Noah, stretching forth his hand for the returned dove 
and taking her and causing her to come in unto him into the ark, 
" he put out his hand and took it." 

Not long posterior to this the king of Syria makes war against Is- 
rael, and, in a private conclave, informs his military officers where 
he was going to be encamped at such and such times. Elisha, however 
by inspirational means, knowing their secret plans, informs the king 
of Israel where the Syrians were to be encamped at such and such 
times and warns him against going those ways. These warn- 
ings were afterwards found to have saved the king of Israel and 
his army from capture " more than once or twice." But the king 
of Syria being sore puzzled to find out who it could be that was 
conveying information of his secret plans to the king of Israel, and 
nothing coming to light to satisfy him on this subject begins openly 
to insinuate that some one or more of the members of his own 



160 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

staff must be serving the enemy in the capacity of a spy. " Will 
ye not," said he in conversation with his officers, "show me which 
of us is for the king of Israel! " And one of them answered him 
briefly, " None, O king; but Elisha, the prophet that is in Israel, 
tellest the king of Israel the words that thou speakest in thy bed- 
chamber." Then he tells them to spy out where he is that he may 
go and apprehend him. When he learns that the prophet is in 
Dothan he dispatches after him a large army consisting of cavalry, 
of infantry and of war chariots; but Elisha, by prayer to God, 
succeeds in having them blinded, and so manoeuvres that he leads 
them into Samaria, the capital of their enemy's country: While 
there, caught in this trap, he permits not the king of Israel to injure 
them, but rather having prevailed with God to restore them their 
sight, and, having treated them most hospitably with food and 
drink he permits them again to depart to their master, the king of 
Syria. The conduct of Elisha towards those Syrians, who were 
really his enemies and had come to apprehend him and drag him 
away, doubtless to an ignominious death, when he had them now, 
by the action of the Lord, completely in his power, blinded and 
within the walls of the capital of his own country, must be allowed 
to be as Christ-like as any recorded, even in the New Testament. 

The record says that consequent upon this good treatment "the 
bands of Syria came no more into the land of Israel," but the next 
verse goes on thus : " And it came to pass after this that Benhadad, 
king of Syria, gathered all his host and went up and besieged Sam- 
aria; " which would indicate that the cessation of hostilities, on 
the part of Syria against Israel, could have been but of short dura- 
tion. 

The answer of Elisha to his servant, on his reporting to him, 
early in the morning, that the city of Dothan, wherein he then so- 
journed, was hemmed in by the enemy, is worthy of everlasting 
rememberance: " Fear not; for they that be with us are more than 
they that be with them." This corresponds to the expression of 
Paul, " Greater is he that is with us than he that is against us, " 
and to that of John Wesley: " Better than all, God is with us." 
When the young man had reported to Elisha in the morning, the 
host of the Syrians compassing the city, and asked him, through 
fear, "how shall we do?" Elisha answered him "Fear not," 
etc. And then he prayed, saying, " Lord, I pray thee, open his 
eyes that he may see. And the Lord opened the eyes of the young 
man ; and he saw; and, behold, the mountain was full of horses and 



MOSAIC DISPENSATION. 161 

chariots of fire round about Elisha." The prophet, therefore, seeing 
with the spiritual rather than the natural eye, had good ground for 
his assertion " they that be with us are more than they that be 
with them: " And this the young man fully realized, in what he 
saw before him, the eyes of his spiritual understanding having been 
opened. 

In response to the prayer of his servant, the prophet, God opens 
the spiritual eyes of the young man, who had with his natural eye 
espied the host of the Syrians round the wall, and now he sees the 
mountain full of horses aud chariots of fire round about Elisha. 
The eyes of the spiritual understanding being opened the causes of 
many results appear, which by the natural vision are not seen. 
The eyes of the spiritual understanding, in that case, verified to 
the young man the assertion of Elisha " they that be with us are 
more than they that be with them." 

The latter part of this chapter (2 Kings VI., 24-33) gives to 
understand that consequent upon the siege of Samaria by Ben- 
hadad, the king of Syria, there prevailed in that city a terrible 
famine ; and the impression is finally given that the besieged 
king of Israel, who was very much affected by the sufferings of his 
people, was under an impression that Elisha, the prophet, was the 
cause of this distress and suffering. Having listened to a terrible 
recital of the sufferings of themselves and their families by two 
women, residents of the city, he said: " God do so and more also 
to me, if the head of Elisha, the son of Shaphat, shall stand on him 
this day." 

But this was an assertion which w,as not so easily acted out ; 
for Elisha, conscious of his integrity and of the assisting power of 
the Lord, presented to him a bold front, and spoke when he 
did speak concerning him, in uncompromising terms, as will 
be seen in what follows: — " But Elisha sat in his house 
and the elders sat with him; and the king sent a man from 
before him (with instructions how to act): but ere the messen- 
ger came to him he said to the elders, See ye how this son of a 
murderer hath sent to take away mine head? Look, when the mes- 
senger cometh shut the door, and hold him fast at the door ; is not 
the sound of his master's feet behind him? 

And the while he yet talked with them, behold the messenger 
came down unto him, and he said, Behold this evil is of the Lord ; 
What, should I wait for the Lord any longer?" 

Elisha seems to recognize at the end that the evil is of the Lord, 

11— c 



162 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

and to begin to talk in a desponding tone somewhat after the man- 
ner of the suffering Job ; but if the king of Israel, through ignorance 
on his part, was disposed to attribute the present troubles and suf- 
ferings of his people to Elisha as the cause, there can be no doubt 
that Elisha, with much more intelligence on the subject, attributed 
them to the wickedness of the house of Omri or Ahab, to the house 
of that wicked king, and queen of whom the present king of Israel 
was son and successor. 

Elisha now sees the end of the siege and of the famine fast ap- 
proaching and a brighter day beginning to dawn for the city, as 
will be seen in what we find of him next in connection, as recorded 
in 2 Kings VII., 1-2. "Then Elisha said, hear ye the word of 
the Lord; Thus saith the Lord, To-morrow, about this time, shall a 
measure of fine flour be sold for a shekel, and the measures of 
barley for a shekel, in the gate of Samaria. 

Then a lord, on whose hand the king leaned, answered the man 
of God and said, Behold, if the Lord would make windows in heaven 
might„this thing be? And he said, Behold, thou shalt see it with 
thine eyes, but shalt not eat thereof." 

The narrative then goes on with the story concerning four lepers, 
who sat in the gate of the city, and debated among themselves, 
whether they should continue there and die of starvation or 
peradventure make their way to the camp of the Syrians, conclud- 
ing: " if they save us alive we shall live, and if they kill us we will 
but die." 

Finally having decided upon the forward move these lepers " go, 
in the twilight to the camp of the Syrians," and when they were 
come to the uttermost part of the camp of Syria, behold there was 
no man there. 

For the Lord had made the host of the Syrians to hear a noise 
of chariots and a noise of horses, even the noise of a great host; 
and they said one to another, Lo, the King of Israel hath hired 
against us the kings of the Hittites, and the kings of the Egyptians 
to come upon us. Wherefore they arose and fled in the twilight 
and left their tents, and their horses, and their asses, even the 
camp as it was and fled for their life." 

Thus the lepers must have come to the camp immediately upon 
its abandonment by the Syrians, and having given a hasty look and 
found no man therein they enter a Syrian tent and ate and drank 
" and carried thence silver and gold and raiment and went and hid 
it." 



MOSAIC DISPENSATION. 163 

The lepers hereupon hold a debate among themselves as to their 
present conduct and action, the result whereof is they conclude 
that in the present circumstances, while their brethren in the city 
are suffering so badly from famine and pestilence, they themselves 
are acting too selfishly in withholding too long the good news of 
the raising of the siege, and the departure of the Syrian army in 
such precipitancy, as to have left their camp equipage, quarter- 
master's stores, and all their valuables behind them. They are 
also actuated in coining to this conclusion by fear lest if they tarry 
in the camp till the full light of day some mischief may befall 
them ; and so everything in the circumstances conspires together 
to the conclusion to which they come of going at once and inform- 
ing the king's household. 

On they went, therefore, to the city's gates, and informed the 
porter of the departure of the Syrians, that the siege was, in effect, 
raised ; they added also that the Syrians must have departed in ex- 
traordinary haste, as they found the camp in perfect order, the 
tents standing as they had been, the horses and asses still tied. 

The porter of the city hastily reports the news to the other por- 
ters, and they, in their turn, to the King's household, who lose no 
time in communicating the good tidings to the ears of the King 
himself. 

The King, perhaps, was at this time busily occupied in some in- 
terior department of his palace in maturing some way of escape for 
his people from the terrible circumstances in which they were 
placed, when he was so agreeably surprised with the good tidings 
brought to him of the departure of the enemy from before his 
gates. But having heard the news the King at first suspected that 
the departure was but some device the Syrians had employed to 
draw out the people of the city with the intention of pursuing 
them, entice them into some ambuscade, and, having thus en- 
trapped them, turn round and enter the city in their rear. 

The King, on learning the news brought in by the lepers, said 
to his servants, " I will now show you what the Syrians have done 
to us : They know that we are hungry, therefore are thev gone 
out of the camp to hide themselves in the field, saying, When they 
come out of the city we shall catch them alive, and get into the 
city." 

One of his servants hereupon proposed that they should send five 
horsemen to ascertain as to whether the report were true or false. 
The King consents that they shall send two men on chariot 



164 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

horses, — doubtless because those animals were the swiftest coursers 
the j had, — so as to be able to intelligently verify or to contradict 
the report. 

These having proceeded at full speed find by different and mani- 
fold proofs the report to have been true; for, all the way to the 
Jordan, the different routes by which the retreating army had gone, 
were found proofs of their departure, in the garments andvessels, 
which, in their precipitate haste, the Syrians had thrown away. 

These messengers having found things thus return and tell the 
King, and the people hereupon went out confidently and spoiled 
the camp of the Syrians. 

It was now during the rush of the people to the camp, on hearing 
the good news that the king, to the end that some degree of order 
might be preserved, appoints that lord, on whose arm he was 
accustomed to lean, " to have the charge of the gate;" but the 
people trode upon him in the gate and he died, as the man of God 
had said, who spake when the king came down to him (as he sat 
among the elders in his house) saying, " Thus saith the Lord, To- 
morrow, about this time, shall a measure of fine flour be sold for a 
shekel and two measures of barley for a shekel, in the gate of 
Samaria. Then a lord on whose hand the king leaned, answered 
the man of God and said, Behold, if the Lord would make windows 
in heaven, might this thing be? And he said thou shalt see it with 
thine eyes, but shalt not eat thereof." " And so it fell out unto 
him, for the people trode upon him in the gate and he died." 

The question may suggest itself here, Did the Lord save this, 
city, causing the raising of its siege in such miraculous way, on 
account of the presence therein of Elisha or in answer to his prayers? 
In answer to this question it may, in verity, be said that for a truly 
good man and in answer to his prayers God will condescend to 
do much. Until Lot and his family had departed from Sodom 
God did not permit the destruction of that wicked city, a circum- 
stance which may indicate the general order of his government in 
relation to his responsible creatures. 

In the general result here is seen almost as clearly the faithful- 
ness and trustworthiness of the Lord as in the case of the restoration 
of Job after his long siege of sickness and of trials to his wonted 
health and honors. And in this connection should be remembered 
the answer which Elisha, in what would seem a fit of despondency* 
gave to the messenger of the king: " Behold, this evil is of the 
Lord; what, should I wait for the Lord any longer?" 



MOSAIC DISPENSATION. 1()5 

This fairly indicates that the best of men may at some times find 
themselves in circumstances of trial and difficulty. But in such 
circumstances they should not become discouraged nor lose faith in 
God's trustworthiness and omnipotence to save. 

The king of Israel may possibly have suspected that it was Elisha' s 
presence in the city or some overt act or word of his directed to- 
ward the king of Syria, which had caused the trouble and distress 
the city and nation now experienced. Elisha saw a cause for the 
trouble but it was a different one from that which the king seems 
to have suspected. The king, perhaps, saw with the natural eyes 
of his prejudiced and depraved understanding in Elisha the cause. 
But Elisha, with the eyes of his spiritual understanding opened 
and his mind all aglow with spiritual light, saw the principal cause 
in the wickedness of the house of Ahab and Jezebel, of which house 
the present king was the prime representative. 

We would hardly class the foreknowledge evinced by Elisha in 
regard to the raising of the siege and the supplying of the people's 
wants " on the morrow about this time," under the head of a mira- 
cle as ordinarily understood. This he foresaw in his spiritual un- 
derstanding: But the departure of the Syrians from their camp 
before the city, and the way and manner in which this took place, 
would indicate that departure to have been caused by God himself 
in accordance with his own will, and with the supplications and 
prayers of Elisha, his now chief prophet in the land. 

All these remarks, as said before are perfectly in place with all, 
who deem the record we are considering of literal interpretation 
and historically consistent with itself, since the record appears not 
elsewhere in history. 

The next account we have of Elisha in this connection is found in 
2 Kings VIII, 1-16. It introduces to us Elisha, enjoining upon the 
Shumanitish woman, whose son he had restored to life, to go with 
her family and sojourn wherever she could find a convenient place; 
for that he understood from the Lord that the land of Israel was 
about to be visited with famine for seven years. 

The woman does as he tells her and goes with her family into the 
land of the Philistines, and sojourns there seven years. At the 
seven years' end the woman returns into the land of Israel and 
proceeds to the king to ask him to give her back her homestead. 
Here Gehazi, whom we have not met with since he went out from 
the presence of Elisha a leper as white as snow, is again introduced 
to us as conversing with the king and reciting to him, in answer to 



166 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

his requests, all the great things which Elisha had done; and at the 
moment he is telling the king how Elisha had restored a dead body 
to life, that " behold the woman whose son he had restored to life, 
cried to the king for her house and for her land. 

And Gehazi said, My Lord, O king, this is the woman and this is 
her son, whom Elisha restored to life." 

And when the woman, in answer to the king's inquiry, had veri- 
fied what Gehazi had just said, "The king appointed unto her a 
certain eunuch, saying, Restore all that was her's, and all the fruits 
of the field, since the day that she left the land even until now." 

Elisha having now come to Damascus it was told Ben-hadad, the 
king of Syria, who was then confined to his bed with sickness that 
" the man of God is come hither." The king, on being thus in- 
formed, said to Hazael (this same, who, it will be remembered, ac- 
cordingto 1 Kings XIX, 15, Elijah was commissioned to anoint king 
over Syria) to take a present in his hand and go meet the man of 
God, and inquire of the Lord by him whether he (the king) should 
recover from his disease. 

" So Hazael went to meet him and took a present with him even 
of every good thing of Damascus, forty camels burden, and came 
and stood before him and said, Thy son Ben-hadad, King of Syria 
hath sent me to thee, saying, shall I recover of this disease? " To 
this inquiry Elisha answers, Go, say to him, Thou mayest certainly 
recover; howbeit the Lord hath shewed me that he shall surely 
die. 

At this announcement Hazael, by the set form which his face 
assumed, seems to have indicated that he suspected Elisha was con- 
scious of some secret design he had been for some time maturing 
in his mind. The appearance which Hazael presented before him, 
with, doubtless the foreknowledge he possessed of what he would 
do after he had come into power, caused the man of God to weep. 
"And Hazael said, why weepeth my lord? And he answered, Be- 
cause I know the evil that thou wilt do unto the children of Israel," 
at the same time categorically specifying the character of the evil 
he would inflict. 

Hereupon Hazael inquired of Elisha whether he thought he was a 
dog " that he should do this great thing;" which is not, of course, 
intended to mean that a dog does "great things;" but the inten- 
tion is to inquire whether Elisha thought him to be so bad a man 
as that he might fairly be called no better than a dog. 

"And Elisha answered, The Lord hath shewed me that thou shalt 



MOSAIC DISPENSATION. 167 

be king over Syria." Upon this Hazael departed from Elisha, 
and when he had come to Ben-hadad at Damascus, the latter in- 
quired of him what Elisha had said concerning his case. And he 
replied. He told me that thou shouldst surely recover." But in 
connection it says: "And it came to pass on the morrow that he 
took a thick cloth and dipped it in water and spread it on his face, 
so that he died; and Hazael reigned in his stead." 

That Elisha did, in realty, anoint Hazael as according to the 
injunction of the Lord to Elijah in 1 Kings XIX, 15, 1 do not find 
mentioned; but in verses 19-21 of this chapter we find Elijah cast- 
ing his mantle upon Elisha, and thus commissioning him to the 
prophetic office as his successor. And in 2 Kings IX, 1-14, we 
find Jehu, the grandson of Nimshi, anointed king over Israel by 
one of the sons of the prophets who had been commissioned thereto 
by Elisha.* To this, our next record in this connection concerning 
Elisha has reference. 

It is in 2 Kings IX, 1-14, and is substantially as follows: 
" Elisha, the prophet, called one of the children of the prophets 
and said to him, Gird up thy loins, and take this box of oil in 
thine hand and go to Eamoth Gilead. 

And when thou comest thither look out there Jehu, the son of 
Jehoshapat, the son of Nimshi, and go in and make him arise up 
from among his brethren, and carry him to an inner chamber. 

Then take the box of oil and pour it on his head, and say: Thus 
saith the Lord, I have anointed thee king over Israel. Then open 
the door and flee and tarry not. 

So the young man, even the young man, the prophet, went to 
Eamoth Gilead. And when he came, behold the captains of the 
host were sitting, and he said: I have an errand to thee, oh cap- 
ain. And Jehu said, Unto which of all of us? And he said, 
To thee, oh captain. 

And he arose and went into the house ; and he poured the oil on 
his head, and said to him, Thus saith the Lord God of Israel, I 
have anointed thee king over the people of the Lord, even over 
Israel. 

And thou shalt smite the house of Ahab, thy master, that I may 
avenge the blood of my servants, the prophets, and the blood of 
all the servants of the Lord at the hand of Jezebel. 



* Thus two of those mentioned were doubtless annointed by the deputies of Elijah in the 
prophetic office. 



168 CREATOR AND COSMOS; OR, COSMOTHEOLOOIES, ETC. 

For the whole house of Ahab shall perish ; and I will cut off 
from Ahab him that watereth against the wall, and him that is shut 
up and left in Israel. 

And I will make the house of Ahab like the house of Jeroboam, 
the son of Nebat, and like the house of Baasha, the son of Ahijah. 
And the dogs shall eat Jezebel in the portion of Jezreel, and there 
shall be none to bury her. And he opened the door and fled. 

Then Jehu came forth to the servants of his lord; and one said 
to him, Is all well? Wherefore came this mad fellow to thee? 
And he said to them, Ye know the man and his communication. 

And they said, It is false; tell us now. And he said, Thus 
and thus spake he to me, saying, Thus saith the Lord, I have 
anointed thee king over Israel. 

Then they hasted and took every man his garment and put it 
under him on the top of the stairs, and blew with trumpets, saying, 
Jehu is king. 

So Jehu, the son of Jehoshaphat, the son of Nimshi, conspired 
against Joram. " 

The foregoing being considered as of literal interpretation, the 
following remarks are in place : — 

The prophetic office was not among the Israelites considered as 
common to all men. Elisha, in deputing one of the sons of the 
prophets to go to Ramoth Gilead (that Israelitish territory east of 
the Jordan, where the armies of Israel were now encamped as 
they warred against Hazael, the now king of Syria), and anoint 
Jehu, one of the generals of the Israelitish forces, now there to be 
king over Israel (instead of Joram, son of Ahab, who only a little 
before had been wounded by Hazael), uses the utmost particu- 
larity in his instructions to him, as to how he should act in the 
carrying out of his commission. 

Then we are informed in connection, " the young man, even the 
young man the prophet, went to Ramoth-Gilead." And when he 
arrived there "the captains of the host were sitting;" and ad- 
dressing that one of them to whom his commission was, he said, " I 
have an errand to thee, O captain. And Jehu said, Unto which of 
all us? And he said, To thee, O captain." Jehu thereupon arose 
and went into the chamber and the young man poured the oil upon 
his head, saying to him, " Thus saith the Lord God of Israel, I have 
anointed thee king over the people of the Lord, even over Israel." 
Hereupon follow the most fearful denunciations, uttered by the 
young prophet against the house of Ahab and Jezebel (this woman 



MOSAIC DISPENSATION. 169 

being still living) predicting in time the utter extermination of that 
house as to all its ramifications. For it is added that the house of 
Ahab is to be made like that of Jeroboam, the son of Nebat, and 
like that of Baasha, the son of Ahijah ; some of the most fearful 
denunciations being directed against the wicked Jezebel. 

All this accomplished and the young prophet, according to his 
instructions, having departed, Jehu comes forth from the inner 
chamber and presents himself before his fellow generals, one of 
whom asks him, Is all well, For what purpose came " this mad fel- 
low " to thee? Jehu replies, Ye know the man and his communica- 
tion. " This," said they, " is a mistake of yours. Tell us now." 
He went on and recited to them what the young prophet had said 
as preliminary to his action ; but when he informed them that he 
had anointed him, in the name of the Lord, King over Israel, then 
they hasted to proclaim him king in the camp, saying, " Jehu 
reigneth king." 

Jehu now, fully conscious of occupying the position of power, 
said to them, " If this be your minds, then let none go forth 
nor escape out of the city, to go to tell it in Jezreel," a distance, 
doubtless, of over sixty miles, the Jordan lying between. And 
thus began his work of extermination of the house of Ahab ; for 
he now lost no time in going to Jezreel, where Joram, the son of 
Ahab is represented as being at this time under care of the physi- 
cians, he having been wounded in the battle he fought at Eamoth 
GiLead against Hazael, the successor of Ben-hadad, the now king of 
Syria. 

The approach of Jehu to Jezreel having been heralded to Joram 
by the watchman in the tower that king goes out to meet him, riding 
in a chariot. Jehu meets him in the vineyard formerly owned by 
Naboth the Jezreelite, and by a well directed shaft from his bow 
pierces Joram in one of the interstices of his coat of mail, which lay 
between his arms, so that the shaft passed through his heart and he 
sank down in his chariot and died. 

At this time also Jehu caused the death of Jezebel, the circum- 
stances whereof were such as that in it were clearly seen the fulfill- 
ment of the prophecy concerning the manner of her death deliv- 
ered by Elijah the Tishbite. 

Jehu next causes the death of the seventy sons of Ahab, who 
were in Samaria; and in the following statement is indicated what 
an utter extermination he must have made of that house : 

44 So Jehu slew all that remained of the house of Ahab in Jez- 



170 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

reel, and all his great men, and his kinsfolks, and his priests until 
he left him none remaining," 2 Kings X, 11. 

It also records in the same chapter that Jehu having collected 
the priests of Baal from all Israel into one place had them all mas- 
sacred at one time; and yet it represents him as an idolater him- 
self in following in the way of Jeroboam, the son of Nebat, in so 
far, at least, as in maintaining and holding to the worship of the 
golden calves at Bethel and at Dan. And still because of his exe- 
cution of God's will against the house of Ahab God promises him 
that the fourth generation of his line shall sit on the throne of 
Israel. These four generations would include Jehu himself, after 
whom follow in succession Jehoahaz, his son, Jehoash his grandson, 
and Zechariah his great grandson. 

The next account we have of Elisha, in this connection, is in 2 
Kings XIII, 14-22, in which is recorded his death. It is substan- 
tially, as follows: — 

Elisha was now fallen sick with the sickness which terminated 
in his death. Joash,- the young king of Israel, because he enter- 
tained for him not only a well merited respect but a deep venera- 
tion, doubtless also desiring to acquire from him some of his fore- 
knowledge concerning the future of the kingdom ere his depart- 
ure from this transitory scene, came to him and wept over him as 
he lay on his sick bed. 

Here, while leaning over the thought-furrowed face of the aged 
prophet, reflecting upon the responsibilities which now devolved 
upon himself as king, and upon the supernal glories soon to be re- 
vealed to and to be the portion of the venerable seer, who now lay 
on his couch in restive meditation, he in the depth of his youthful 
emotion, exclaims, O my father, my father, the chariot of Israel, 
and the horsemen thereof ! 

Some commentators suppose the young king to have beheld in 
his spiritual vision the chariot of fire which was now in waiting to 
convey to the celestial abodes the spirit of the hoary-headed seer, 
now soon to be separated from its earthly mansion, in like manner 
as was effected the transference bodily of his predecessor Elijah ! 

Elisha, however, more deeply interested to convey to him some 
idea of the future of himself and of his nation than occupied in 
his present sufferings, tells him to take a bow and arrows. The 
youthful king having done promptly and gracefully, as commanded, 
Elisha bids him put his hands upon the bow, which he having done, 
Elisha puts his hands upon his hands. Elisha then bids the king 



MOSAIC DISPENSATION. 171 

to open the window to the eastward, which he having done, Elisha 
bids him to shoot, and he shoots. 

" The arrow of the Lord's deliverance and the arrow of deliver- 
ance from Syria " exclaims the now more firm voice of the aged 
seer; " for thou shalt smite the Syrians in Aphek, till thou have 
consumed them." 

Again he bids Joash to take the arrows, which the young man im- 
mediately does. And he said, " Smite upon the ground," a com- 
mand which the youth as promptly obeys, '« smiting the ground 
three times and then staying his hand." 

In this action of his, however, the young and inexperienced 
monarch appears to have been to a degree unfortunate ; for the 
man of God raising himself up by an extraordinary effort of his 
will upon his couch, waxes wroth with him and tells him, in a 
strong and firm voice, he should have smote the ground five or six 
times, for that then he should have smitten Syria till he had quite 
" consumed it," whereas now he should smite that monarchy but 
thrice. 

After this interview Elisha dies and they bury him in a sepulchre, 
according to the manner and rites of sepulture of his ancestors. 
And in process of time, as they were burying a man near this place, 
they lifted up their eyes and espied a band of Moabites, who were 
making a raid into the eastern border of the land of Israel in the 
spring of the year ; and in order to make their escape quickly out 
of the way of those maurauders, they cast the corpse, which they 
had intended to consign decently to the tomb, into the sepulchre 
of Elisha, " and when the man was let down and touched the bones 
of Elisha, he revived, and stood up on his feeth" 

The last two verses of this chapter (2 Kings XIII., 24-25) 
record the death of Hazael and the accession of his son Ben-hadad 
to the Syrian throne: And it adds that King Joash took again out 
of the hands of Ben-haclad, the son of Hazael, the cities which he 
had taken out of the hands of Jehoahaz his father in war. " Three 
times did Joash beat him and recovered the cities of Israel." 

What has been adduced is all that the old Testament contains 
concerning the prophet Elisha. In 2 Clironicles XXL, 12-16, Eli- 
jah is mentioned as having sent " a writing " to Jehoram, the son 
of Jehosaphat, king of Judah, denouncing his sins, in his departure 
from the good way of Jehoshaphat his father, and of Asa, kings of 
Judah; and warning him against causing the inhabitants of the 
kingdom of Judah to go whoring after the idolatries of the kings 



172 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

of Israel, especially of those of the houses of Jereboam and of 
Ahab. 

'In what I have adduced, in this treatise, are exhibited about all 
the records of miracles in the Old Testament. I have set them 
forth in connection substantially as I found them in the record, 
either as given simply by themselves or as interwoven with other 
matter in the narrative ; intending, by all means, to leave people 
to consider and judge of them themselves, in connection with the 
remarks I have made, preliminary to this treatise, concerning them. 

Kemarks on the Kingdoms, so called of Judah and of Israel, 

AFTER THE TIME OF SOLOMON. 

To the end that all who come after me and are interested to have 
the correct idea in particular as well as in general upon this subject 
of the history of the Israelitish peoples after Solomon, I may say, 
in regard to the two kingdoms, so called as of Judah and of Israel, 
that there was in reality but one actual kingdom for that country 
in the interval of time between Solomon and the Babylonian 
captivity, and that this was what was called the kingdom of Israel. 

The seat or capital of this monarchy was Jezreel (i. e., Israel), 
which was situated in the plain of Jezreel, otherwise, and as properly, 
called the valley of Megiddo, but, by some of the more modern 
geographers, the plain of Esdraelon. It was about forty miles 
northward of the ancient Shechem, and about twenty-five miles 
south-westward of the south-west corner of the sea of Galilee. 
This plain, situated on the north side of the range of Carmel, was 
watered by the tributaries of the Kishon; and from the general 
description given of the two localities I would judge it must corre- 
spond somewhat, in point of fertility and general beauty, to the 
" Carse of Gowrie," whilom the demesne of the ancient Scottish 
kings, around Scone in Perthshire. 

Speaking of the plain of Esdraelon, in central Palestine, so famous 
for the battles which have been fought in it, otherwise called the 
valley of Megiddo, from which it is inferred to be the Armageddon 
spoken of in the prophecy, Dean Stanley says: "But there is 
another aspect under which the plain of Esdraelon must be considered. 
Every traveler has remarked on the richness of its soil — the exu- 
berance of its crops. Once more the palm appears waving its 
stately tresses over the village enclosures. The very weeds are a 
sign of what in better hands the vast plain might become. The 



MOSAIC DISPENSATION. 173 

thoroughfare which it forms for every passage, from east to \t est, 
from north to south made it in peaceful times the most available 
and eligible possession of Palestine." — "Of all the numerous 
villages which now rise out of the plain on the gentle swells which 
break its level surface the most commanding in situation is that 
which, in its modern name of Zerin, retains the ancient name of 
Jezreel."* 

At the city of Jerusalem, in Judaea, there appear to have been 
deputies located, who, doubtless, were, in general, sons or near 
kinsmen of the reigning house, for the time, of that Jezreelitish 
monarchy. 

Outside of what the Bible says, or implies as to Jerusalem being 
the "city of David," and the seat or capital of the entire king- 
dom of Solomon, I find no indication of that city having been the 
capital of any kingdom per se. But from a very early age, doubt- 
less from the time that race of Israelites first came into its posses- 
sion, it appears to have been the seat of a line of priests, who 
attended upon the worship practiced in its temple. If then Jezreel 
was the seat of the executive government of the nation might Je- 
rusalem not have been recognized as the seat of the primacy, or, 
in other words, as the Canterbury of the Yaesraelitish monarchy? 

In the times of the two or three captivities reckoned this king- 
dom passed successively into possession of the Assyrians and 
Chaldaeans. From the Chaldaeans it passed to the possession of 
the Persians ; from the Persians to the Macedonians ; and from the 
Macedonians to the Romans, which takes us down to the time of 
Christ and after. 

Before the middle of the seventh century after Christ those 
Arabians, specifically called Mahometans, had conquered Syria, in- 
cluding this Jezraelitish kingdom from the Romans. 

As this Jezreelitish kingdom was distinct from the little Sidonian 
and Tyrian governments on the Mediterranean sea-coast, so its rulers 
were distinct from those of Tyre and Sidon, although, doubtless, 
but a slight variety of the same race and language ; and so it first 
comes to our historic view in the name and person of Jeroboam. 

The component Neb, in . his father's name Nebat, being the 
same with Neb in the names Nebuchadnezzar, Nubia, etc., and 
meaning lord or king, would probably indicate that Jeroboam suc- 
ceeded his father upon the throne of the Jezraelitish kiugdom. 

Although it may be reflected that we have to pass through the- 

* Sinai and Palestine pgs. 340-341. 



174 CREATOK AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

dark period of the Exodus, through the dark periods of the Judges 
and of the Kings Saul, David and Solomon; yet that those Jaez- 
raelites or Israelites of the kingdom of Jeroboam and his successors 
were of direct descent from the Israelites, so called, of the Exodus, 
which took place in the age of Rameses the Great or of some other 
Pharaoh there can be no doubt. 

The actual line of kings of this Jezraelitish kingdom, beginning 
with Jeroboam and ending with Hoshea, who was taken captive to 
Assyria, in the days of Shalmanezer, the king of that country, is 
as follows, their capital city being called Jesrael, as above: — 

Jeroboam. 

Nadab. 

Baasha. 

Elah. 

Zimri. 

Omri, i.e., Ahab. 

Jehu, i.e., Jehoram or Joram. 

Jehoahaz, i.e., Ahaziah. 

Jehoash or Joash, i.e., Jeroboam II. 

Zachariah. 

Shallum. 

Menahem. 

Pekah, i.e., Pekahiah. 

Hoshea. 
Fourteen kings in succession in a little less than three centuries, 
leaving an average reign for the period of from eighteen to twenty 
years. In this line given here, which is the actual succession, you 
will notice eliminations of certain names appearing in the books or 
Chronicles of the kings of Israel; which elimination is right and 
proper, these being only other appellations, given in variation of 
narrative, for some of the men of whom the names are given in suc- 
cession in my list. 

In like manner the name of their capital city is varied as Yesrael, 
and Samaria or Shsemeron ; but the reference is to the same place, 
namely Yezrael in the valley of Megiddo, as will appear plain to 
one who follows the narratives of Elijah and Elisha, for example, 
in their connection with the kings of Israel. 

In the line of the names given in the books of the Kings and 
Chronicles to Judah, before the following, who were recognized as 
governors of the southern province, called Judsea, of the now sub- 
jugated kingdom of Yeshrael to the Assyrian monarchy, and who 



MOSAIC DISPENSATION. 175 

had their residence at Jerusalem, there are none need be noticed 
particularly : 

Hezekiah recognized as governor for the Assyrians on the 
downfall of the kingdom of Yeshrael under Hoshea in 
about 721 B. C. 

Manasseh. 

Amon. 

Josiah. 

Jehoahaz. 

Jehoiakim or Jeconiah. 

Zedekiah, 598 B. C, 
in whose time Assyria is subjugated by Chaldaea, and Jerusalem 
taken by Nebuchadnezzar, the then king of the Chaldaeans. Here 
there are seven successors, in about say 126 years, which would 
allow an average time of about 18 years. 

Hezekiah is put down as son of Ahaz, who was son of Jotham, 
who was son of Uzziah or Azariah, who was son of Amaziah, who 
was son of Jehoash or Joash, who (corresponding pretty closely in 
time in the chronological lists ) I take to have been son of Jehoahaz 
who was son of Jehu, king of Yeshrael. 

At the time of the conquest of the kingdom of Yeshrael by Shal- 
maneser, the people from the northern part of the kingdom were 
carried away captive, in great numbers from their ancestral home, 
and placed " in Halah and in Habor by the river of Gozan and in 
the cities of the Medes: " 2 Kings XVII., 6. And, on the contrary, 
there were people transferred into their place by the Assyrian gov- 
ernment, as is seen in verse 24 of the same chapter: "And the 
king of Assyria brought men from Babylon and from Cuthah, and 
from Ava and from Hamath and from Sepharvaim and placed them 
in the cities of Samaria instead of the children of Israel ; and they 
possessed Samaria and dwelt in the cities thereof.' ' It arose par- 
tially from this foreign income of blood, manners and religion, 
that the Jews in the later ages were not accustomed to have genial 
association with the Samaritans. But there is no manner of doubt 
that their differences mainly arose from prejudices connected with 
their religions. For it gives to understand that these peoples im- 
ported with them into Samaria the gods of their respective coun- 
tries: "And the men of Babylon made Succoth-benoth, and the 
men of Cuth made Nergal, and the men of Hamath made Ashima; 
and the Avites made Nibhaz and Tartak and the Sepharvites burnt 
their children in fire to Adrammelech and Anammelech, the gods 



176 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

of Sepharvaim, " verses 30-31, etc. AH this gives to understand 
that the empire of the Chaldaeans in later times covered the same 
territory exactly as the Assyrian ; but it was called Chaldaean or 
Babylonian from the family of the Nebuchadnezzars which was of 
the province of Chaldaea and gave rise to this so called Babylonian 
empire, which might as well have been called a Chaldaean dynasty 
of the old Assyrian empire. 




AN INQUIRY INTO THE ORIGIN OF CHRISTIANITY. 



A TREATISE, WHICH GIVES AN EXPOSITION BY ANALYSIS, 
SYNTHESIS AND MUTUAL COMPARISON OF THE GOSPELS — 
MIRACLES — AND THE BOOK OF "THE ACTS ;" WHERE- 
IN, THOUGH A DUALITY IN MEANING MAY AP- 
PEAR AS TO PARTS, A UNITY IN SEVERALTY 
WILL APPEAR AS TO THE WHOLE. 



BY 

ROBERT SHAW, M. A., 

AUTHOR OP 

"CREATOR AND COSMOS;" OF THE "ORIGIN OF THE MOSAIC DISPENSATION WITH 
REFLECTIONS UPON THE MIRACLES AND HEROES OF THE OLD TESTAMENT;" 
OF "PROPHECIES OF REVELATION AND DANIEL DEVELOPED IN THE 
HISTORY OF CHRISTENDOM," WITH APPENDIX IN PROOF, AND A 
" CHAPTER UPON THE CYCLES OF THE ANCIENTS ; " OF THE " ORIGIN 
OF THE ANCIENT CIVILIZATION OF THE NILE'S VALLEY;" OF A 
*• CRITIQUE OF THE HISTORY OF ANCIENT ^GYPT;" OF A 
"CRITIQUE OF THE HISTORY OF THE SCOTS OR GAELS;" 
OF THE " HEBREW COSMOGONY; " OF THE •« PHOENICIAN 
COSMOGONIES ; " OF THE " CHALDEAN AND HEBREW 
AND THE CHINESE AND HINDOO ORIGINES;" 
OF A "SKETCH OF THE ANCIENT COSMO- 
THEOLOGIES OF THE WORLD," ETC., ETC. 



BE VI 8 ED. 



ST. LOUIS: 
BECKTOLD & COMPANY. 

1889. 



-••• 



IV INTRODUCTION. 

logical system, but will also be a useful treatise for preachers in 
their study and demonstration of the Scriptures, and will show the 
general reader and investigator that the Gospels are trustworthy 
and consistent with each other, when the proper understanding of 
them is arrived at; that they are, in short, four versions (varying 
from each other, more or less in language, but not at all in spirit 
or in fact), of the one Gospel of Jesus Christ. 

In German history it is related that the Emperor Henry IV, 
having been excommunicated by Pope Hildebrand, was reduced to 
the necessity of soliciting among the churches at Spires the place 
of Under chanter, but that even this humble office was refused him. 
Now, I trust that this my treatise on the " Gospels, Miracles and 
the Acts," being of such a character as herein set forth, shall not 
henceforth have to beg its way among the churches, and spires 
and exalted towers, if you please; nor be necessitated to seek the 
place of Underchanter anywhere, but shall be proclaimed from the 
pulpit and from every educational and civilizing institution through- 
out the world. 

St. Louis, 1889. B. S. 



CONTENTS. 



(Inquinj inlo the Origin of Christianity.) 



PAGES 



I. A review of the account of Jesus Christ, including 
the account of John the Baptist, as set forth in the 
four Gospels, compared and examined from the 
original Greek 1-45 



II. A review of the miracles of Christ in chronological 
order as they are set forth in the four Gospels, com- 
pared and examined 45-117 



III. As to the preliminaries to the trial; the trial, cruci- 
fixion, resurrection and post-resurrection appearances 
of Jesus, according to the four Gospels, compared 
and examined 117-179 



IV. A brief review (in connection with the Gospels) of 

the book of the Acts of the Apostles 179-201 



V. Brief discourses: 

1. On Faith and Works 202-207 

2. On Baptism and the Trinity 207-213 

3. On The Lord's Supper 213-219 

4. On The Law and the Gospel 219-224 

5. On The Regeneration 224-230 

(▼) 



REVIEW OF THE ACCOUNT 



OP 



JESUS CHRIST, 



INCLUDING 

THE ACCOUNT OF JOHN THE BAPTIST AS SET FORTH IN THE FOUR GOSPELS, 
COMPARED AND EXAMINED FROM THE ORIGINAL GREEK. 



We here deem it necessary to give a Review, critical and explana- 
tory, of the account of Jesus Christ as we find it set forth in the 
four gospels : First as to the account of His birth and life until He 
has chosen his twelve apostles ; and to do this the more fully and 
intelligibly we shall have to give the account of the forerunner, 
John the Baptist, as the early histories of the two characters are some- 
what interwoven with each other. Second, and following this, we 
shall give a review of the miracles of Jesus as we find them recorded, 
in the four gospels. And, thirdly, a review of the account of the 
preliminaries to the trial, the trial, the crucifixion, resurrection, and 
post-resurrection appearances of Jesus, as set forth in the four gospels. 
And, fourthly, we shall give a short review and examination of the 
book of the Acts of the Apostles. In our review of the account of 
John the Baptist and of Christ we shall have to transcribe in full 
from the four gospels the passages which bear on these subjects so 
that the text itself shall be before the eyes of our readers for them 
to compare and judge of, not only in part but in whole before pro- 
nouncing any opinion concerning them ; and in each case we shall 
(7) 



8 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

compare the several accounts with each other, show wherein they 
agree or disagree, and illustrate and explain them. 

We shall carry on the disquisition throughout in accordance with 
the popular idea of the gospels being authentic history, and see how 
matters stand with respect to them on that ground. 

First, as to the birth of John, and the birth and life of Christ until 
He has chosen His twelve apostles. In Luke's gospel only is there 
an account given of the birth of John ; and therefore" we shall begin 
with Luke ; otherwise we should commence with the first gospel in 
order. According to Luke, chap. L, it is : " Forasmuch as many have 
taken in hand to set forth in order a declaration of those things which 
are most assuredly believed among us, even as they delivered them 
unto us, which from the beginning were eye-witnesses, and ministers 
of the word ; it seemed good to me also, having had perfect under- 
standing of all things from the very first, to write unto thee in order, 
most excellent Theophilus, that thou mightest know the certainty of 
those things, in which thou hast been instructed. 

There was in the days of Herod, the king of Judaea, a certain 
priest named Zacharias, of the course of Abia : and his wife was of 
the daughters of Aaron, and her name was Elisabeth. And they 
were both righteous before God, walking in all the commandments 
and ordinances of the Lord blameless. And they had no child, 
because that Elisabeth was barren, and they were now well advanced 
in years. And it came to pass, that as he executed the priest's 
office before God in the order of his course, according to the custom 
of the priest's office, his lot was to burn incense when he went into 
the temple of the Lord. And the whole multitude of the people were 
praying without at the time of incense. And there appeared unto 
him an angel of the Lord standing on the right side of the altar of 
incense. And when Zacharias saw him he was troubled, and fear 
fell upon him. But the angel said unto him : fear not, Zacharias ; 
for thy prayer is heard ; and fchy wife Elisabeth shall bear thee a soli, 
and thou shalt call his name John. And thou shalt have joy and 
gladness, and many shall rejoice at his birth. For he shall be great in 
the sight of the Lord, and shall drink neither wine nor strong drink ; 
and he shall be filled with the Holy Spirit even from his mother's 
womb. And many of the children of Israel shall he turn to the Lord 
their God. And he shall go before him [hw-ur^ lit. before his face) 
in the spirit and power of Elias, to turn the hearts of the fathers to . 
the children, and the disobedient to the wisdom of the just : to make 
ready a people prepared for the Lord. And Zacharias said unto the 
angel : Whereby shall I know this ? for I am an old man and my 
wife well advanced in years. And the angel answering said unto 



REVIEW OF THE GOSPELS. 9 

him : I am Gabriel, that stand in the presence of God : and am sent 
to speak unto thee, and to show thee glad tidings. And behold, thou 
shalt be dumb, and not be able to speak, until the day that these 
things shall be performed, because thou believest not my words, 
which shall be fulfilled in their season. And the people waited for 
Zacharias and wondered that he tarried so long in the temple. And 
when he came out he could not speak unto them, and they perceived 
that he had seen a vision in the temple : for he beckoned unto them 
and remained speechless. And it came to pass, that, as soon as the 
days of his ministration were accomplished, he departed to his own 
house. And after those days his wife Elisabeth conceived, and hid 
herself five months, saying : Thus hath the Lord dealt with me in the 
days wherein he looked on me, to take away my reproach among 
men. 

And in the sixth month the angel Gabriel was sent from God to a 
city of Galilee, named Nazareth, to a virgin espoused to a man whose 
name was Joseph, of the house of David ; and the virgin's name was 
Mary. And the angel came in unto her and said : Hail, thou that art 
highly favored ; the Lord is with thee : blessed art thou among 
women. And when she saw him, she was troubled at his saying, 
and considered in her mind what manner of salutation this should 
be. And the angel said unto her, Fear not, Mary : for thou hast 
found favor with God. And, behold, thou shalt conceive in thy 
womb, and bring forth a son, and shalt call his name Jesus. He 
shall be great, and shall be called the son of the Highest, and the 
Lord God shall give unto him the throne of his father David : and 
he shall reign over the house of Jacob forever ; and of his kingdom 
there shall be no end. Then said Mary to the angel : how shall this 
be, seeing I know not a man ? And the angel answered and said unto 
her: the Holy Spirit shall come upon thee, and the power of the 
Highest shall overshadow thee ; therefore also that holy thing which 
shall be born of thee shall be called the Son of God. And, behold, 
thy cousin Elisabeth, she hath also conceived a son in her old age ; 
and this is the sixth month with her, who was called barren. For 
with God nothing shall be impossible. And Mar} r said : Behold the 
handmaid of the Lord ; be it unto me according to thy word. And 
the angel departed from her. And Mary arose in those days, and 
went into the hill country with haste, to a city of Juda ; and entered 
into the house of Zacharias, and saluted Elisabeth. And it came to 
pass, that, when Elisabeth heard the salutation of Mary, the babe 
leaped in her womb, and Elisabeth was filled with the Holy Spirit : 
and she spake out in a loud voice, and said : Blessed art thou among 
women, and blessed is the fruit of thy womb. And whence is this 



10 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

to me, that the mother of my Lord should come to me ? For, lo, as 
soon as the voice of thy salutation sounded in mine ears, the babe 
leaped in my womb for joy. And blessed is she that believed : for 
there shall be a performance of these things which were told her from 
the Lord. And Mary said : My soul doth magnify the Lord, and my 
spirit hath rejoiced in God my Saviour. For he hath regarded the 
low estate of his handmaiden : for, behold, from henceforth all gener- 
ations shall call me blessed. For he that is mighty hath done to me 
great things ; and holy is his name. And his mercy is on them that 
fear him, from generation to generation. He hath showed strength 
with his arm : he hath scattered the proud in the imagination of their 
hearts. He hath put down the mighty from their seats, and exalted 
them of low degree. He hath filled the hungry with good things ; 
and the rich he hath sent away empty. He hath helped his servant 
Israel, in remembrance of his mercy ; as he spoke to our forefathers, 
Abraham, and to his seed forever. And Mary abode with her about 
three months, and returned to her own house. 

Now Elisabeth's full time came that she should be delivered ; and 
she brought forth a son. And her neighbors and her cousins heard 
how that the Lord had showed great mercy upon her ; and they re- 
joiced with her. And it came to pass, that on the eighth day they 
came to circumcise the child ; and they called him Zacharias, after the 
name of his father. And his mother answered and said : Not so ; 
but he shall be called John. And they said unto her : There is none 
of thy kindred that is called by this name. And they made signs to 
his father, how he would have him called. And he asked for a writing 
table, and wrote, saying ; His name is John. And they all marvelled. 
And his mouth was opened immediately, and his tongue loosed, 
and he spake, praising God. And fear came on all that dwelt round 
about them : and all these sayings were noised abroad throughout 
all the hill country of Judaea. And all they that heard them laid 
them up in their hearts, saying : What manner of child shall this be ! 
And the hand of the Lord was with him. And his father Zacharias 
was filled with the Holy Spirit, and prophesied, saying : Blessed be 
the Lord God of Israel ; for he hath visited and redeemed his people, 
and hath raised up a horn of salvation for us in the house of his ser- 
vant David ; as he spake by the mouth of his holy prophets, which 
have been since the world began : that we should be saved from our 
enemies, and from the hand of all that hate us ; to perform the mercy 
promised to our fathers, and to remember his holy covenant, the 
oath which he sware to our father Abraham, that he would grant 
unto us that we, being delivered out of the hand of our enemies, 
might serve him without fear, in holiness and righteousness before 



REVIEW OF THE GOSPELS. 11 

him, all the days of our life. And thou, child, shalt be called the 
prophet of the Highest : for thou shalt go before the face of the 
Lord to prepare his way ; to give knowledge of salvation unto his 
people by the remission of their sins, through the tender mercy of 
our God ; whereby the dayspring from on high hath visited us ; to 
give light to them that sit in darkness and in the shadow of death ; 
to guide our feet in the way of peace. And the child grew, and 
waxed strong in spirit, and was in the desert, till the day of his 
showing unto Israel." 

Remarks on the Preceding. 

The foregoing is the only account given in the four Gospels of 
the birth of John and of the annunciation by the angel of the birth 
of Christ. Of the early life of St. Luke, the ascribed writer of the 
third Gospel, we know nothing definitely. Tradition says he w.-is 
a Gentile, born at Antioch in Syria, and ascribes his conversion to 
St. Paul. But we are to remember that Paul himself was not 
converted to the faith of Christ till some years after the founder of 
that faith had been crucified, and have, therefore, to conclude the 
third Evangel to have been written by one who was not a present 
witness of what he has therein transmitted. Christ is, of course, 
not represented as having chosen any of his apostles before he was 
thirty years of age ; and considering this Gospel to have been writ- 
ten fifteen years later, say A. D. 45, how do we suppose the writer 
knew what he here relates concerning John the Baptist and the 
coming of Christ? He informs us, however, in the preface to his 
Gospel, Luke 1,2, that he has received his information from those 
who from the beginning were eye-witnesses and ministers of the 
word. By the eye-witnesses and ministers we would at once incline 
to conclude he meant the apostles and disciples of Christ, but on 
reflection we should as clearly perceive from the narrative itself 
that none of those are represented as chosen to accompany Jesus 
before he was thirty years of age. It seems probable the aged 
Zacharias and his wife Elizabeth had died before Jesus chose his 
apostles ; for it is said that at the time of the angel's visit to them 
they were both well advanced in years. Mary, the mother of Jesus, 
is represented still to have remained alive and to have survived the 
crucifixion of her son. It is, therefore, from information, traditional 
or otherwise, that we can conceive the writer of the third Evangel 
could have derived the information concerning Christ which he has 
transmitted to us. Zacharias and his wife and Mary might have 



12 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

communicated these facts to John the Baptist, and to Jesus and the 
disciples, and these latter might have delivered them to Paul ; and 
from him or from some other of the disciples or from their record 
on the pages of a book, Luke, the writer of the third Gospel, might 
have derived them. 

But we have to notice in particular that most of the account we 
have in the 1st chapter of Luke is set forth in the or alio directa, 
that is, the writer repeats the sentiments of those of whom he is 
relating, not in his own words, but in the words in which they gave 
them themselves; he, in short, represents the persons as themselves 
speaking. It will, therefore, be asked how the writer of this nar- 
rative knew the precise words in which the angel spoke to Zacharias 
and the latter to the angel in the temple, Luke I, 11-21 ? How he 
knew the precise words which Elizabeth spoke when she hides her- 
self for five months, verse 25? The precise words in which the 
angel spoke to Mary or the latter to the angel, vs. 28-38? The 
precise words in which Elizabeth spoke to Mary or Mary to Eliza- 
beth in their interview with each other on Mary's visit to Eliza- 
beth's house, vs. 42-56? The precise words of the discourse between 
Elizabeth and her relatives as to the name to be given to the infant, 
finally called John, vs. 58-64? Or the precise words of Zacharias' 
prophecy, which he delivered on having recovered from his dumb- 
ness, vs. 67-80? These are questions to which we cannot give any 
reasonable or satisfactory answer, unless on the theory of inspira- 
tion ; for otherwise we cannot conceive how in the circumstances he 
could know what precisely they did say. These accounts are in the 
original conceived in the most simple as well as beautiful language, 
nor will I detract from their beauty or obscure their meaning by 
giving unnecessary comments upon them. The truths implied in 
these accounts, not being mentioned in any other Gospel's authority 
but Luke, though Matthew and John are given in church history as of 
the number of the twelve apostles of Christ, are not the less acceptable 
as truths when the proper understanding of the subject is attained to. 
That the narrative had a historic foundation, in some way, will be 
granted when it is reflected that there has lived a person called John 
the Baptist, of whose character Josephus speaks in favorable terms. 

CONCERNING THE BIRTH OF JESUS CHRIST. 

According to Matthew, eh, J., verse 18 to end of chapter : " Now 
the birth of Jesus Christ was on this wise : when as his mother Mary 



REVIEW OF THE GOSPELS. 13 

was espoused to Joseph, before they came together she was found 
with child of the Holy Spirit. Then Joseph her husband, being a 
just man, and not wishing to make her a public example, was minded 
to put her away privily. But while he thought on these things be- 
hold the angel of the Lord appeared unto him in a dream, saying ; 
Joseph, thou son of David, fear not to take unto thee Mary thy wife ; 
for that which is conceived in her is of the Holy Spirit. And she 
shall bring forth a son, and thou shalt call his name Jesus ; for he 
shall save the people from their sins. Now all this was done that it 
might be fulfilled which was spoken of the Lord by the prophet, 
saying : Behold a virgin shall be with child, and shall bring forth a 
son, and they shall call his name Emmanuel, which being interpreted, 
is God with us. Then Joseph being raised from sleep did as the 
angel of the Lord had bidden him, and took unto him his wife, and 
knew her not until she had brought forth her first-born son ; and he 
called his name Jesus. Ch. II : Now when Jesus was born in Beth- 
lehem of Judaaa in the days of Herod the King, behold there came 
wise men from the east to Jerusalem, saying : Where is he that is- 
born King of the Jews, for we have seen his star in the east, and are 
come to worship him. When Herod the king heard these things he 
was troubled, and all Jerusalem with him. And when he had 
gathered all the chief priests and scribes of the people together, he de- 
manded of them where Christ should be born. And they said unto, 
him, in Bethlehem of Judsea ; for thus it is written by the prophet : 
And thou Bethlehem, in the land of Judah, art not the least among 
the princes of Juda ; for out of thee shall come a governor that shall 
rule my people Israel. Then Herod, when he had privily called the 
wise men, enquired of them diligently what time the star appeared. 
And he sent them to Bethlehem, and said: Go search diligently 
for the young child ; and when ye have found him, bring me word 
again that I may come and worship him also. When they had heard 
the King they departed ; and lo, the star which they saw in the east 
went before them, till it came and stood over where the young child 
was. When they saw the star they rejoiced with exceeding great 
joy. And when they were come into the house they saw the young 
child with Mary its mother, and fell down and worshipped him ; and 
when they had opened their treasures, they presented unto him gifts, 
gold, frankincense, and myrrh. And being warned of God in a 
dream that they should not return to Herod, they departed into- 
their own country another way. And when they were departed, 
behold, the angel of the Lord appeared to Joseph in a dream, saying: 
Arise, and take the young child and his mother, and flee into Egypt, 
and be thou there until I bring thee word ; for Herod will seek the 



14 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

young child to destroy him. When he arose he took the young 
child and his mother by night, and departed into Egypt : and was 
there until the death of Herod, that it might be fulfilled which was 
spoken of the Lord by the prophet, saying : Out of Egypt have I 
called my son. Then Herod, when he saw that he was mocked of 
the wise men, was exceeding angry, and sent forth and slew all the 
children that were in Bethlehem, and in all its precincts, from two 
years old and under, according to the time when he had diligently 
enquired of the wise men. Then was fulfilled that which was spoken 
by Jeremy the prophet, saying: In Rama there was a voice heard, 
lamentation, and weeping, and great mourning: Rachel weeping for 
her children, and would not be comforted, because they are not. 

But when Herod was dead, behold, an angel of the Lord appear- 
eth in a dream to Joseph in Egypt, saying: Arise, and take the 
young child and his mother, and go into the land of Israel : for they 
are dead which sought the young child's life. And he arose, and 
took the young child and his mother, and came into the land of 
Israel. But when he heard that Archelaus did reicm in Judaea in 
the room of his father Herod, he was afraid to go thither : notwith- 
standing, being warned of God in a dream, he turned aside into the 
parts of Galilee. And he came and dwelt in a city called Nazareth : 
that it might be fulfilled which was spoken by the prophets : He 
shall be called a Nazarene." 

Concerning the same, according to Luke, ch. II. : " And it came to 
pass in those days that there went out a decree from Caesar Augustus 
that all the world should be subjected to a census. And this census 
was first made when Cyrenius was governor of Syria. And all went 
to be enrolled, every one into his own city. And Joseph also went 
up from Galilee, out of the city of Nazareth, into Judaea, unto the city 
of David, which is called Bethlehem ; because he was of the house 
and lineage of David, to be enrolled with Mary his espoused wife, 
being great with child. And so it was that while they were there 
the days were accomplished that she should be delivered. Aud she 
brought forth her first-born son, and wrapped him in swaddling 
clothes, and laid him in a manger, because there was no room for 
them in the inn. And there were in the same country shepherds 
abiding in the field, keeping watch over their flocks by night. And, 
lo, the angel of the Lord came upon them, and the glory of the Lord 
shone round about them, and they were sore afraid. And the angel 
said unto them: Fear not, for behold, I bring you good tidings of 
great joy, which shall be to all people. For unto you is born this 
day in the city of David a Saviour, which is Christ the Lord. And 
this shall be a sign unto you : ye shall find the babe wrapped in 



REVIEW OF THE GOSPELS. 15 

swaddling clothes, lying in a manger. And suddenly there was with 
the angel a multitude of the heavenly host, praising God, and saying : 
Glory to God in the highest, and on earth peace, good will toward 
men. And it came to pass, as the angels were gone away from them 
into heaven, the shepherds said one to another : Let us now go even 
to Bethlehem, and see this thing which is come to pass, which the 
Lord hath made known u to us. And they came with haste, and 
found Mary and Joseph, and the babe lying in a manger. And when 
they had seen it they made known abroad the saying which was told 
them concerning the child. And all they that heard it wondered at 
those things which were told them by the shepherds. But Mary 
kept all these things and pondered them in her heart. And the shep- 
herds returned, glorifying and praising God for all the things that 
they had heard and seen, as it was told unto them. And when eight 
days were accomplished for the circumcising of the child, his name 
was called Jesus, which was so named of the angel before he was 
conceived in the womb. And when the days of her purification, ac- 
cording to the law of Moses, were accomplished, they brought him to 
Jerusalem to present him to the Lord ; (as it is written in the Law 
of the Lord, every male that openeth the womb shall be called holy 
to the Lord ;) and to offer a sacrifice, according to that which is said 
in the law of the Lord, a pair of turtle-doves or two young pigeons. 
And behold, there was a man in Jerusalem, whose name was Simeon, 
and the same man was just and devout, waiting for the consolation 
of Israel ; and the Holy Spirit was upon him. And it was revealed 
unto him by the Holy Spirit that he should not see death before he 
had seen the Lord's Christ. And he came by the Spirit into the 
temple ; and when the parents brought in the child Jesus to do for 
him after the custom of the law, then took he him up in his arms and 
blessed God, and said : Lord, now lettest thou thy servant depart in 
peace, according to thy word; for mine eyes have, seen thy salvation, 
which thou hast prepared before the face of all people ; a light to 
lighten the Gentiles, and the glory of thy people Israel. And Joseph 
and his mother marvelle*! at those things which were spoken of him. 
And Simeon blessed them and said unto Mary his mother : Behold 
this (child) is set for the fall and rising again of many in Israel, and 
for a sign which shall be spoken against ; (yea, and a sword shall 
pierce through thy own soul also,) that the thoughts of many hearts 
may be revealed. And there was one Anna, a prophetess, the 
daughter of Phanuel of the tribe of Aser ; she was of a great age, 
and had lived with a husband seven years from her virginity ; and 
she was a widow of about four-score and four years, who departed 
not from the temple, but served God with fastings and prayers night 



16 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

and day. And she coming in that instant gave thanks likewise unto 
the Lord, and spake of him to all them that looked for redemption in 
Jerusalem. And when they had performed all things according to 
the law of the Lord, they returned into Galilee to their own city 
Nazareth. And the child grew and waxed strong in spirit, filled with 
wisdom ; and the grace of God was upon him. Now his parents 
went to Jerusalem every year at the feast of the Passover, and when 
he was twelve years old they went up to Jerusalem after the custom 
of the feast. And when they had fulfilled the days, as they return- 
ed, the child Jesus tarried behind in Jerusalem, and Joseph and his 
mother knew not of it. But they, supposing him to have been in 
the company, went a day's journey, and they sought him among their 
kinsfolk and acquaintance. And when they found him not they 
turned back again to Jerusalem seeking him. 

And it came to pass that after three days, they found him in the 
temple sitting in the midst of the doctors, both hearing them and 
asking them questions. And all that heard him were astonished at 
his understanding and answers. And when they saw him, they were 
amazed ; and his mother said unto him : Son, why hast thou thus 
dealt with us ; behold thy father and I have sought thee sorrowing. 
And he said unto them : How is it that you sought me? Knew you 
not that I must be about my fathers business ? And they under- 
stood not the saying which he spake unto them. And he went down 
with them, and came to Nazareth, and was subject unto them. But 
his mother kept all these sayings in her heart. And Jesus increased 
ii wisdom and stature, and in favor with God and man." 

Remarks on the Preceding. 

These two accounts, the one in Matthew, the other in Luke, are 
the only accounts the Gospels have concerning the birth and youth 
of Jesus Christ. Although they would appear to be so dissimilar 
as to have little in common excepting the names Jesus, Mary, 
Joseph and Bethlehem, yet their ultimate analysis and synthesis 
show them to be but varying narratives of the same set or series 
of events. 

In Luke the event of the nativity is made to coincide with the 
taking of a census in the Roman empire, when one named Cyrenius 
was governor of Syria ; and although Roman history would appear 
to show that one named Sentius Saturninus was governor of Syria 
at the time Jesus is said to have been born ; and that Publius 



REVIEW OF THE GOSPELS. 17 

Sulpicius Quirinus,* who was consul in A. U. C. 742, or B. C. 12, 
was appointed governor of Syria after the banishment of Archelaus 
in A. D. 6, he having been sent out from Rome in order to make a 
census of persons and of properties in Syria and Judaea; yet Mr. 
A. W. Zumpt of Berlin, in an elaborate argument, has shown the 
probability of P. S. Quirinus having been appointed twice to the 
same office, his first term of government extending from B. C. 4, 
to B. C. 1, when he was succeeded by M. Lollius. 

Dr. Wm. Smith, in his Bible Dictionary, says: " This difficulty 
with respect to Cyrenius has been solved variously by modern 
scholars, some supposing a corruption in the text of Luke and 
others giving some unusual sense to his words." f These two ac- 
counts agree that Jesus was born in Bethlehem of Judaea, of parents 
whose respective names were Joseph and Mary; as to all the rest 
there is a great variety in the narrative. 

It would appear that, in accordance with a certain Jewish law, 
regarding the tribal and family rights in real estate, which at the 
year of Jubilee reverted to its original possessors, by which is 
meant the descendants of those who came into possession of the 
lands in the days of Joshua and conseqent upon his conquest of 
the country, that, I say, in accordance with this law, the heads of 
families were required at certain times, or consequent upon certain 
conditions in which they might be, to register their names at the 
office held in their ancestral city ; and so we find Joseph and Mary, 
as according to the account in Luke, going up from Nazareth to 
Bethlehem, during the procuratorship of Cyrenius, in order to 
enrol their names as lineal descendants of King David. 

Considering their place of residence as at Nazareth, which, ac- 
cording to Luke's narrative, appears plain (for it was there the 
Angel Gabriel is said to have visited Mary and made to her the 
announcement of the coming Christ ; and from thence she departed 
into the hill country of Judaea to visit Elizabeth) ; it is more than 
probable that no Roman law required them or the people of any 
other locality to leave the precincts of their own districts in order 
to have their names enrolled in the census list. 

But obedience to the requirements of the Jewish law spoken of 
above would be the cause of this journey of Joseph and Mary to 
Bethlehem, they being so very devout people, as, in all their con- 
duct, to endeavor to live strictly in accordance with the law; and 



* The name nearest in form to Cyrenius, which we find in the history of this period, 
t See Smith's Bible Dictionary, art. Cyrenius. 

2— d 



18 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES , ETC. 

besides, being descended from King David, they would feel it in- 
cumbent upon them to have their names appear upon the most 
ancient royal genealogical list in the kingdom 

The account in Matthew does not say expressly that Joseph and 
Mary lived at Nazareth previous to the birth of Christ, which 
silence need not be construed as contradicting what Luke says as to 
that; for Matthew does not say that they did not reside there 
previous to that event ; but he does say that they dwelt there after 
the birth of Christ, that is, after the return from Egypt, whither 
they had gone to protect and preserve the infant Jesus from the 
violence of Herod. In this way, as according to Matthew, a 
prophecy was reverified in Christ, which had been long before ful- 
filled in Samson and perhaps in Samuel.* It is noticeable that 
Matthew, in a praiseworthy, painstaking way, endeavors to show 
the fulfillments or rather rev erification of Old Testament prophecies 
in Christ. 

Those wise men or Magi, who, according to Matthew, on the birth 
of Christ came from the East inquiring, " Where is he that is born, 
King of the Jews, for we have seen his star in the East and are 
come to worship him," are in Luke's account represented as 
" shepherds, who. in the same country, abiding in the fields, keep 
watch over their flocks by night. And, lo, the angel of the Lord 
came upon them and the glory of the Lord shone round about them 
and they were sore afraid." 

The Israelitish country, considering the land of Gilead and other 
adjacent districts, extended in early times over a large territoiy east- 
ward of the Jordan ; and doubtless this was understood as so at the 
time of Christ's birth, although the whole country was then subject 
to Rome. The wise men spoken of, therefore, were, doubtless, a 
class of men whose business was that of sheeptending in the Israel- 
itish territory eastward of the Jordan. Those shepherds, from their 
being accustomed to remain up all night protecting their sheep from 
wolves and other wild beasts peculiar to that country, became in 
time expert astronomers, and knew not only the proper positions of 
the stars for the different hours of the night, but also prided them- 
selves in being able to interpret the signs of the times as they 
observed those phenomena in the heavens. 

Now in Matthew's account the Magi or wise men observe and 
follow a star from their eastern home to Jerusalem, where they see 
Herod, and from Jerusalem to Bethlehem, " till it came and stood 

* See Judges XIII., 5; 1 Sam. I., 11. 



REVIEW OF THE GOSPELS. 19 

over where the young child was;" while Luke, in speaking of the 
shepherds, says, "the angel of the Lord came upon them and the 
glory of the Lord shone round about them and they were sore 
afraid. " Here the star, in the other account, is represented by an 
angel, and its brightness, by the glory of the Lord. How easy it 
is then to understand that the angel might have assumed the form 
and brightness of a star for a particular purpose, and for the guid- 
ance of a few particular men, more especially as the astronomers 
have not noted down any particular celestial phenomenon at the 
time of Christ's birth, which we can suppose to have been this star 
of Bethlehem. 

And not only are those two accounts in general to be understood 
as variations of each other, but the one may be thought to give the 
account as to some things more fully than the other, or the one of 
them rather to give things which the other does not, so as to be 
supplementary or complementary to each other. In Luke's account 
of the nativity, for example, wherein the residence of Joseph and 
Mary is said to have been at Nazareth before that event, nothing is 
said either of Herod or of Jerusalem; while Matthew represents 
the wise men as coming from the East to Jerusalem, where their 
inquiries give great trouble to Herod. When Herod, on the arrival 
of the Magi, had gathered all the chief priests and the scribes 
together he demanded of them where Christ should be born. And 
they said to him, in Bethlehem of Judsea, for thus it is written by 
the prophet. Then when he had called the Magi and privately in- 
quired of them concerning the star and the time of its appearance, 
he said, " Go search diligently for the young child; and, when ye 
have found him, bring me word again that I may come and worship 
him also." As afterwards is made to appear, this was but a 
scheme of Herod in order to get the infant into his possession. 
But Matthew continues that when the Magi had heard the king 
"they departed ; and, lo, the star, which they saw in the East, 
went before them till it came and stood over where the young child 
was." Having entered the house they see the babe with Mary his 
mother and prostrate themselves before him in worship, at the same 
time presenting to him rich gifts from their treasures. Now a 
warning having come to them from God that they should not return 
to Herod, "they departed into their own country another way." 
And they having departed from the presence of the holy family the 
angel of the Lord appeared to Joseph in a dream, saying, "Arise 
and take the young child and his mother and flee into Egypt, and 



20 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

be thou there until I bring thee word; for Herod will seek the 
young child to destroy him." Joseph, obedient to the divine in- 
timation, arises at night and flees with his wife and child into Egypt, 
and remains there until informed by an angel there of Herod's 
death. For, we are informed, "an angel of the Lord appeared in 
a dream to Joseph in Egypt and tells him to take the child and his 
mother and go into the land of Israel, he being now dead who had 
sought his life." This he proceeds to do and in doing so is, ac- 
cording to Matthew, refulfilling the word of the Lord, " Out of 
Egypt have I called my son," a word which was first accomplished, 
as is known, in the Exodus of the Israelites from Egypt. But, on 
his way northward, Joseph, learning that Herod's son, Archelaus,, 
was now king instead of his father, hesitated through fear to go 
into Judaea, and " turning aside into the parts of Galilee he came 
and dwelt ui a city called Nazareth, that it might be fulfilled which 
was spoken by the prophet: he shall be called a Nazarene." 
But Herod now seeing that he was deceived of the Magi, who did 
not return to him as he had commanded them, " but departed into» 
their own country another way," was so exceeding angry that "he 
sent forth and slew all the children that were in Bethlehem and in 
all its borders from two years old and under." Although Josephus 
does not, in his contemporary history, mention this massacre, nor 
does any Eoman or Greek contemporary historian mention it, yet 
Matthew says that in it was a prophecy of Jeremiah fulfilled, which 
was to the following effect: " In Rama there was a voice heard,, 
lamentation and weeping and great mourning ; Rachel weeping for 
her children and would not be comforted because they are not." 
Now, as I have said, Luke's silence concerning the flight into 
Egypt does not itself contradict what Matthew records concerning 
it ; nor does his silence on Matthew's assertion that Christ was born 
that a prophecy should be refulfilled in him, which was fulfilled in 
another seven centuries before,* militate against that. This pas- 
sage fr*om Matthew is as follows: "Now all this was done that it 
might be fulfilled which was spoken of the Lord by the prophet, 
saying, Behold a virgin shall be with child and shall bring forth a 
son and they shall call his name Emmanuel, which, being inter- 
preted, is God with us." Matt. L, 22-23. 

In Matthew it is said that Joseph knew her not until she had 
brought forth her first born son; and according to Luke, ch. I, the 
angel says to Mary in regard to the manner of the procreation of 

* See Isa. VH, and Smith's Bible Dictionary, art. " Emmanuel." 



REVIEW OF THE GOSPELS. 21 

the Christ: "The holy spirit shall come upon thee and the power 
of the highest shall overshadow thee; therefore also that holy 
thino; which shall be born of thee shall be called the son of God." 

Without necessarily entering here into the metaphysical defini- 
tions of Athanasius or any other commentator, I may say that a 
proper understanding of the subject of the holy Trinity determines 
the Holy Spirit, — at least in the sense of " the Highest" in which 
it is here given, — to be one and the samewith the Father and the 
Son. But the not understanding of this simple fact, or rather the 
adhering too closely and dogmatically to the system of words 
enunciated by Athanasius and his school has caused much useless 
and vexatious controversy and senseless jargon in and out of the 
church; yea and much hatred and bloodshed among professing 
Christians. 

And in regard to the term angel, it means messenger. In the 
early patriarchal times those angelic messengers often appeared as 
men among men, ate and drank and conversed as men; and, in 
certain cases, were as likely to have been real men as apparitions 
thereof. 

In the Old Testament narratives faith often sees in the angel 
the apparition of the Highest. Joshua, for example (Josh. V, 
13-15), when by Jericho, sees the apparition of an angel with a 
drawn sword in his hand ; and when he inquires of him whether he 
is for him or for his adversary, the angel answers, "Nay, but as 
the captain of the Lord's host I am come." He then tells Joshua 
to take off his shoes from off his feet that the place whereon he 
stands is holy ground ; all this plainly indicating that he not only 
represented but claimed to be the highest in Joshua himself. 

In the representation, therefore, of the manner of the procrea- 
tion of the Christ, when properly understood in connection with 
the whole subject, there can be found no contradiction, no incon- 
sistency. 

In Matthew's account the circumcision of Christ is not men- 
tioned, all this being omitted by the introduction of the account 
of the precipitate flight into Egypt, in order to escape the wrath 
of Herod; and then, on the return from Egypt, through fear of 
Archelaus, who reigned at Jerusalem, Joseph goes by a distant route 
into Galilee to his dwelling at Nazareth. • \ 

After this Matthew says no more about him till his baptism by 
John, when he is about thirty years of age. This, however, does 
not in any sense militate against the account of his circumcision in 
Luke, which may have taken place before the departure for Egypt, 



22 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

any more than do the circumstances of his birth as given in Matthew 
and Luke, the latter having him to have been born in a manger, 
while, according to the former, he is found by the Magi in a house ; 
for Matthew says, in speaking of the wise men: «• And when they 
were come into the house they saw the young child with Mary his 
mother." And, in speaking of the shepherds, Luke says: " And 
they came with haste and found Mary and Joseph and the babe lying 
in a manger." And now it is easily conceivable that the birth may 
have taken place in a manger and that the mother and her child 
may have been soon after transferred to a room in the inn, where- 
into on their arrival in the city, they could not enter, by reason of 
every room therein having been already occupied, there being at 
that season of the enrolment an unusual rush of people into the 
city from the surrounding districts far and wide. And so we could 
conceive Luke as representing the circumstances of the birth, when 
it first took place ; and Matthew the circumstances in a day or two 
after the birth, when the mother had become strong enough to be 
removed with her child to a room in the inn. The two representa- 
tions might safely imply such a change of circumstances as this I 
suggest, both of which circumstances the wise men or shepherds 
may have seen : for the statement in Luke, '■ When they were come 
into the house they saw the young child with Mary its mother, and 
fell down and worshiped him ; and when they had opened their 
treasures they presented to him gifts, gold, frankincense and 
myrrh," represents too elaborate an exhibition to have taken place 
in a stable. No, those Magi or. shepherds first saw the child with his 
mother in the manger soon after birth ; and then they waited for a 
day or two after, until, when the transfer was made, they were able 
to pay their respects to the infant and offer their gifts in a befitting 
place. 

Luke, in connection with the circumcision, gives the thanks- 
giving and prophetic discourse of Simeon and mentions the aged 
prophetess Anna. He also mentions Christ as going up to the 
passover at Jerusalem with his parents annually ; and his discussion 
in the temple with the priests when he was twelve years of age ; 
the return of his mother from her homeward journey and how, 
finding him in the temple, she tells him his father and herself had 
sought him sorrowing; and his answer to her, " Know ye not that 
I must be about my father's business," which implied that he* 
understood himself as engaged in his heavenly father's business. 
From this, his twelfth year, Luke mentions him not till his baptism 
by John at about the age of thirty years. 



review of the gospels. 23 

The subject continued : John's Ministry and Christ's Bap- 
tism. 

According to Matthew, ch. III. : " In those days came John the 
Baptist preaching in the wilderness of Judaea, and saying : Repent 
ye, for the kingdom of heaven is at hand. For this is he that was 
spoken of by the prophet Esaias, saying : The voice of one crying 
in the wilderness : Prepare ye the way of the Lord, make his paths 
straight. And the same John had his raiment of camel's hair, and 
a leathern girdle about his loins ; and his meat was locusts and wild 
honey. Then went out to him Jerusalem and all Judsea, and all the 
region round about Jordan, and were baptized of him in Jordan, con- 
fessing their sins. 

But when he saw many of the Pharisees and of the Sadducees 
come to his baptism he said unto them : O generation of vipers, who 
hath warned you to flee from the wrath to come ? Bring forth there- 
fore fruits corresponding to amendment of life. And think not to 
say within yourselves : We have Abraham to our father ; for I say 
unto you that God is able of these stones to raise up children unto 
Abraham. And now also the axe is laid unto the root of the trees ; 
therefore every tree which bringeth not forth good fruit is hewn down 
and cast into the fire. I indeed baptize you with water unto repent- 
ance ; but he that cometh after me is mightier than I, whose shoes 
I am not worthy to bear ; he shall baptize you with the Holy Spirit, 
and with fire ; whose fan is in his hand, and he will thoroughly purge 
his floor, and gather his wheat into his garner ; and he will burn up 
the chaff with unquenchable fire. 

Then cometh Jesus from Galilee to Jordan unto John to be bap- 
tized of him. But John forbade him, saying : I have need to be bap- 
tized of thee, and comest thou to me ? And Jesus answering said to 
him : Suffer it to be so now, for thus it becometh us to fulfil all 
righteousness. Then he suffered him. And Jesus when he was 
baptized, went up straightway out of the water ; and, lo, the heavens 
were opened unto him, and he saw the spirit of God descending like 
a dove, and lighting upon him ; and, lo, a voice from heaven, saying : 
This is my beloved son, in whom I am well pleased." The same ac- 
cording to Mark, ch. I. verses 1-13 : " The beginning of the gospel of 
Jesus Christ, the son of God. As it is written in the prophets : Behold 
I send my messenger before thy face, which shall prepare thy way 
before thee. The voice of one crying in the wilderness : Prepare 
ye the way of the Lord, make his path straight. John did baptize 
in the wilderness, and preach the baptism of repentance unto the 
remission of sins. And there went out to him all the land of Judaea, 



24 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

and they of Jerusalem, and were all baptized of him in the river 
Jordan, confessing their sins. And John was clothed with camel's 
hair, and with a girdle of skin about his loins ; and he did eat locusts 
and wild honey; and preached, saying: There cometh one mightier 
than I after me, the latchet of whose shoes I am not worthy to 
unloose. I indeed have baptized you with water, but he shall baptize 
you with the holy spirit. And it came to pass in these days that 
Jesus came from Nazareth in Galilee and was baptized of John in 
Jordan. And straightway coming up out of the water he saw the 
heavens opened, and the spirit like a dove descending upon him. 
And there came a voice from heaven, saying : Thou art my beloved 
son, in whom I am well pleased." 

The same according to Luke, ch. III., 1-23 : " Now in the fifteenth 
year of the reign of Tiberius Caesar, Pontius Pilate being governor of 
Judaea, and Herod being Tetrarch of Galilee, and his brother Philip 
Tetrarch of Ituraea, and of the region of Trachonitis, and Lysanias 
the Tetrarch of Abilene ; Annas and Caiaphas being the high priests ; 
the word of God came unto John, the son of Zacharias, in the wilder- 
ness. And he came into all the country about Jordan, preaching the 
baptism of repentance for the remission of sins. As it is written in 
the book of the words of Esaias the prophet, saying : The voice of one 
crying in the wilderness : Prepare ye the way of the Lord, make 
his paths straight. Every valley shall be filled, and every mountain 
and hill shall be brought low ; and the crooked shall be made straight 
and the rough ways made smooth. And all flesh shall see the salva- 
tion of God. Then said he to the multitude that came forth to be 
baptized of him. O generation of vipers, who hath warned you to 
flee from the wrath to come ? Bring forth therefore fruits correspond- 
ing to repentance ; and begin not to say within yourselves ; We have 
Abraham to our father ; for I say unto you that God is able of these 
stones to raise up children unto Abraham. And now also the axe is 
laid unto the root ol the trees. Every tree, therefore, which bringeth 
not forth good fruit is hewn down and cast into the fire. And the 
people asked him, saying : what shall we do then? He answereth 
and saith unto them : He that hath two coats let him impart to him 
that hath none ; and he that hath meat let him do likewise. Then 
came also publicans to be baptized, and said unto him : Teacher, what 
shall we do? And he said unto them: Exact no more than that 
which is appointed you. And the soldiers likewise demanded of him, 
saying : And what shall we do ? And he said unto them : Do vio- 
lence to no man, neither accuse any falsely ; and be content with youi 
wages. And as the people were in expectation and all men mused in 
their hearts of John whether he were the Christ or not, John an- 



REVIEW OF THE GOSPELS. 25 

swering said unto them all : I indeed baptize you with water ; but 
one mightier than I cometh, the latchet of whose shoes I am not 
worthy to unloose. He shall baptize you with the Holy Spirit and 
with fire ; whose fan is in his hand, and he will thoroughly purge 
his floor and will gather the wheat into his garner ; but the chaff he 
will burn with unquenchable fire. And many other things in his 
exhortation preached he unto the people. But Herod the Tetrarch 
being reproved by him for Herodias his brother Philip's wife, and for 
all the evils which Herod had done, added yet this above all, thai, he 
shut up John in prison. 

Now when all the people were baptized it came to pass that Jesus 
also being baptized and praying, the heaven was opened ; and the 
Holy Spirit descended in a rodily shape like a dove upon him ; and 
a voice came from heaven which said : Thou art my beloved son, in 
thee I am well pleased." 

The same according to John, ch. I. 6-9, 15, 19-34 : " There was a 
man sent from God whose name was John. The same came for a 
witness to bear witness of the light, that all men through him might 
believe. He was not that light, but was sent to bear witness of that 
light. John bare witness of him, and cried, sajdng : This was he of 
whom I spake, he that cometh after me is preferred before me, for he 
was before me. — And this is the record of John when the Jews sent 
priests and Levites from Jerusalem to ask him, who art thou ? And 
he confessed, and denied not, but confessed, I am not the Christ. 
And they asked him. What then ? Art thou Elias ? And he saith : 
I am not. Art thou that prophet ? And he answered : No. Then 
saith they unto him : Who art thou ? that we may give an answer 
to them that sent us. What say est thou of thyself? He said, I am 
the voice of one crying in the wilderness. Make straight the way 
of the Lord, as said the prophet Esaias. And they which were sent 
were of the Pharisees. And they asked him, and said unto him : Why 
baptizest thou then, if thou be not that Christ, nor Elias, neither that 
prophet ? John answered them, saying : I baptize with water ; but 
there standeth one among you whom ye know not. He it is who 
coming after me is preferred before me, whose shoes' latchet I am 
not worthy to unloose. These things were done in Bethabara beyond 
Jordan, where John was baptizing. 

The next day John seeth Jesus coming unto him, and saith : Be- 
hold the Lamb of God, which taketh away the sin of the world. 
This is he of whom I said : After me cometh a man which is preferred 
before me ; for he was before me. And I knew him not, but that 
he should be made manifest to Israel, therefore am I come baptizing 
with water. And John bare record saying: I saw the Spirit descend- 



26 CEEATOK AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

ing from heaven like a dove, and it abode upon him. And I knew 
him not, but he that sent me to baptize with water, the same said 
unto me : Upon whom thou shalt see the Spirit descending and re- 
maining on him, the same is he which baptizeth with the Holy Spirit. 
And I saw and bare record that this is the son of God." 

Remarks on the Foregoing. 

Thus it is seen the four Gospels have each an account of John's 
ministry, and three of them mention Christ's baptism. Only one of 
the Gospels, as has been mentioned before, has an account of John's 
birth. All these four accounts represent John to be the forerunner 
of Christ, he who should introduce him to the people, and as preach- 
ing the baptism of repentance unto the remission of sins. He ex- 
horts the people to bring forth fruits (good works) corresponding to 
a change of heart and of life for the better ; and he inculcates, espe- 
cially in Luke, self-denial, and condescension for the good of others ; 
and benevolence and liberal charity toward all mankind. In this re- 
presentation, however, he may be justly thgught to have given too 
little attention to the power of oppressing the people possessed by 
governments, and to the responsibility of government to the people 
governed. 

The publican, for example, Luke III. 13, is commanded to exact 
no more than that which is appointed him ; but the government is 
not commanded not to levy too much. And the soldiers, verse 14, 
are commanded to be content with their wages, but no command is 
given to government as to whether they shall have this large or 
small, just or unjust. John, therefore, appears to have left too much 
power in the hands of governments, or, in other words, not to have 
put sufficient restraint upon them, whereby they should not oppress 
or deal unjustly with the people. But John unsparingly rebukes the 
hypocritical, the vicious, and those who substituted the respectability 
of their ancestors for their being good and doing good themselves ; 
teaching them that " God is able of these stones to raise up children 
unto Abraham." John represents himself as baptizing them with 
water unto repentance, but says that one is coming after him who 
shall baptize them with the Holy Spirit. John preached and minis- 
tered baptism as a sign or emblem of regeneration ; and regeneration 
itself was the perfecting and perfection to which they attained who 
practised John's doctrine as the result of baptism and repentance, 
and continual good and holy living. Understanding the emblem, 
they realized in themselves its significance, and gradually attained 
to the measure of the stature of the fulness of Christ, a perfect man. 



REVIEW OF THE GOSPELS. 27 

All these accounts agree that such a man as John lived, preached, 
and baptized ; and in this agreement they are confirmed by the his- 
tory of Josephus, who also spoke of John the Baptist. 

In Matthew and Mark, Jesus is represented as having come from 
Galilee to Jordan to John to be baptized of him. In Luke, his com- 
ing from Galilee for that purpose is not mentioned ; but after it is 
said that Herod had added to the already large catalogue of his 
crimes this, that he had shut up John in prison. It says : " Now 
when all the people were baptized it came to pass that Jesus also 
being baptized, and praying, the heavens were opened ; and the Holy 
Spirit descended in a bodily shape like a dove upon him, and a voice 
came from heaven, which said : " Thou art my beloved son, in thee 
I am well pleased." In Matt, it is said : "And Jesus, when he was 
baptized, went up straightway out of the water ; and, lo, the heavens 
were opened unto him ; and, lo, a voice from heaven saying : This is 
my beloved son, in whom I am well pleased." According to Mark 
it is : " And straightway coming up out of the water he saw the heav- 
ens opened, and the Spirit, like a dove, descending upon him ; and 
there came a voice from heaven, saying : " Thou art my beloved son, 
in whom I am well pleased." Now, as to the enunciation of the 
voice from heaven, given in the direct oration, we find that no two of 
the narratives exactly agree ; but they do not contradict each other. 

When the speech, or the verbal expression of a person is repre- 
sented in the oratio directa, by two, three, or a greater number of 
writers, it has necessarily to be given, not only in the same words, 
but these words must occupy exactly the same relative position in 
the sentence or sentences of each, in order to show that they repre- 
sent truly the original speech or expression. For example, if two, 
three, or four reporters take down the same speech in full from an 
orator as he delivers it, in order for them all fairly to represent the 
speech, we expect them to have the wording and the relative position 
of the words in the sentences exactly the same in each and all. But 
in the case of the Gospels' narratives, as has been seen and will be 
seen more fully hereafter, although the different writers oftentimes 
represent the speakers or writers in the oratio dzrecta, yet their 
design, if any, evidently is not to copy their words with the greatest 
exactness, either as to the words themselves or their places in the 
sentences; but their design appears to be, while coming near exact- 
ness in these respects, to have, even while quoting in the direct 
oration, a somewhat variant narrative of the same events; to have, 
I say,- a little variety in the narrative while giving the sense in 
substance. 

We have seen that in the three cases of the baptism of Christ by 
John the Spirit, in the shape of a dove, did not descend upon him 



28 CREATOR AND COSMOS ; OR, COSMOTHEOLOGTES, ETC. 

until after he had come up out of the water, that is, after being 
baptized. We see also in Matt., ch. III., verse 14, that on Jesus pre- 
senting himself for baptism John recognized him, and forbade him 
saying : I have need to be baptized of thee, and comest thou to me ? 
Here then arises a difficult question, which has long exercised Biblical 
scholars, and has not yet been determined by them, namely, how we 
are to reconcile that recognition with what John subsequently asserts 
(John I., 33), saying: "I knew him not, but he that sent me to 
baptize with water the same said unto me : Upon whom thou shalt 
see the Spirit descending and remaining upon him, the same is he 
which baptizeth with the Holy Spirit.' ' Here appears a contradic- 
tion ; but would the difficulty be removed by supposing that John, 
on Jesus presenting himself, intuitively recognized him from his 
appearance corresponding to the idea he had preconceived of the 
expected Messiah? Luke L, 36, however, makes John to be cousin 
of Jesus. To the Gospel's idea of Jesus Christ, doubtless, John 
and his baptism first gave rise. 

The Christian system of religion as represented in the Gospels is 
well adapted to monarchical forms of government. It takes great 
pains to represent Jesus as a king. It connects with the Gospel 
system ; weaves into it, as it were, a great many of the ideas of roy- 
alty ; inculcates submission to the last degree to ruling powers; as 
represented, too, in the humility, of the example of Jesus ; and rather 
favors illiteracy and ignorance in the mass of its professors, — at least, 
as it is generally understood, — and perhaps, also, in its ministers, 
than the light of science and education. These facts may partly 
tend to show us the source from whence proceeded the elaborate 
system of the Christian religion, as represented in the New Testa- 
ment ; or rather the character of the government, and the manners 
and customs with respect to that government, which prevailed in 
those countries where this system originated. 

But if the New Testament, as to its main subject, be not wholly 
literal in signification, it has still a deep figurative or allegoric mean- 
ing designed to symbolize the truly good man's or true Christian's 
life, and in this sense representing reality. It will be seen that in 
collating and comparing the different accounts, setting forth the same 
events, we only glance at a few of the principal points of agreement 
or disagreement between them, leaving to our readers the privilege 
of exerting their powers in comparing them further, which we hope 
they will avail themselves of. 

The Subject Continued : The Genealogy of Christ. 
According to Matthew, ch. I., 1-18 : " The book of the generations 



BEVIEW OF THE GOSPELS. 29' 

of Jesus Christ, the son of David, the son of Abraham : Abraham 
be^at Isaac, and Isaac begat Jacob, and Jacob begat Judas and his 
brethren, and Judas begat Phares and Zara of Thamar, and Phares 
beo-at Esrom, and Esrom begat Aram, and Aram begat Aminadab, 
and Aminadab begat Naasson, and Naasson begat Salmon, and Salmon 
begat Booz of Rachab, and Booz begat Obed of Ruth, and Obed begat 
Jesse, and Jesse begat David the King, and David the King begat 
Solomon of her that had been the wife of Urias, and Solomon begat 
Roboam, and Roboam begat Abia, and Abia begat Asa, and Asa begat 
Josaphat, and Josaphat begat Joram, and Joram begat Ozias, and 
Ozias begat Joatham, and Joatham begat Achaz, and Achaz begat 
Ezekias, and Ezekias begat Manasses, and Manasses begat Amon, 
and Amon begat Josias, and Josias begat Jechonias and his brethren, 
about the time they were carried away to Babylon ; and after they 
were brought to Babylon Jechonias begat Salathiel, and Salathiel be- 
gat Zorobabel, and Zorobabel begat Abiud, and Abiud begat Eliakim, 
and Eliakim begat Azor, and Azor begat Sadoc, and Sadoc begat 
Achim, and Achim begat Eliud, and Eliud begat Eleazer, and Eleazer 
begat Matthan, and Matthan begat Jacob, and Jacob begat Joseph, 
the husband of Mary, of whom was born Jesus who is called Christ. 
So all the generations from Abraham to David are fourteen genera- 
tions ; and from the carrying away into Babylon to Christ are four- 
teen generations." 

The same according to Luke III., 23, to end of chapter : " And 
Jesus himself began to be about thirty years of age, being (as was 
supposed) the son of Joseph, which was the son of Heli, which was 
the son of Matthat, which was the son of Levi, which was the son 
of Melchi, which was the son of Janna, which was the son of Joseph, 
which was the son of Mattathias, which was the son of Amos, which 
was the son of Naum, which was the son of Esli, which was the son 
of Nagge, which was the son of Maath, which was the son of Matta- 
thias, which was the son of Semei, which was the son of Joseph, 
which was the son of Juda, which was the son of Joanna, which was 
the son of Rhesa, which was the son of Zorobabel, which was the 
son of Salathiel, which was the son of Neri, which was the son of 
Melchi, which was the son of Addi, which was the son of Cosam, 
which was the son of Elmodam, which was the son of Er, which 
was the son of Jose, which was the son of Eliezer, which was the 
son of Jorim, which was the son of Matthat, which was the son of 
Levi, which was the son of Simeon, which was the son of Juda, which 
was the son of Joseph, which was the son of Joram, which was the 
son of Eliakim, which was the son of Melea, which was the son of 
Menan, which was the son of Mattathias, which was the son of Na- 



30 



CREATOR AND COSMOS ; OR, COSMOTHEOLOGTES, ETC, 



than, which was the son of David, which was the son of Jesse, which 
was the son of Obed, which was the son of Booz, which was the 
son of Salmon, which was the son of Naasson, which was the son of 
Aminadab, which was the son of Aram, which was the son of Esrom, 
which was the son of Phares, which was the son of Juda, which was 
the son of Jacob, which was the son of Isaac, which was the son of 
Abraham, which was the son of Thara, which was the son of Nachor, 
which was the son of Saruch, which was the son of Ragau, which 
was the son of Phalec, which was the son of Heber, which was the 
son of Sala, which was the son of Cainan, which was the son of Ar- 
phaxad, which was the son of Sem, which was the son of Noe, which 
was the son of Lamech, which was the son of Mathusala, which was 
the son of Enoch, which was the son of Jared, which was the son of 
Maleleel, which was the son of Cainan, which was the son of Enos, 
which was the son of Seth, which was the son of Adam, which was 
the son of God." The following pedigree will exhibit more con- 
cisely the successive generations as given in the two Evangelists. 



ACCORDING TO MATTHEW. 



Abraham . . 
Isaac . . . 
Jacob .... 
Judah .... 
Phares . . . 
Esrom . . . 
Aram [Ram] 
Arminadab . 
Naasson. 
Salmon. 
Booz. 
Obed. 
Jesse. 
David. 



Eliud. 

Eleazer. 

Matthan. 

Jacob. 

Joseph. 

Jesus Christ. 



Solomon. 

Roboam. 

Abia. 

Asa. 

Josaphat. 

Joram. 

Ozias. 

Joatham. 

Achaz. 

Ezekias. 

Manasses. 

Amon. 

Josias. 

Jechonias. 

Salathiel. 
Zorobabel. 

Abiud. 

Eliakim. 

Azor. 

Sadoc. 

Achim. 



ACCORDING TO LUKE. 



Adam Mattatha , 

Seth Menan . 

Enos Melea . . 

Cainan .... Eliakim . 
Maleleel . . . Jonam . 

Jared Joseph . . 

Enoch .... Juda. 
Mathuselah . . Simeon. 
Lamech . . . Levi. 

Noe Mathat. 

Sem Jorim. 

Arphaxed . . Eliezer. 
Cainan .... Jose. 

Sala Er. 

Heber Elmodam. 

[Peleg.] Phalec . . . ^Cosam. 
Ragau 



Saruch 
Nachor 

Thara. 



| Addi. 
5 Melchi. 

Neri. 
a 

o 



Salathiel. 
Zorobabel 



Abraham. 
Isaac. 
Jacob. 
Judah. 
Phares. 
Esrom . . . 
Aram [Ram. 
Aminadab . 
Naasson . . 
Salmon . . . 

Booz Naum. 

Obed Amos. 

Jesse ...... Mattathias. 

David . .... Joseph. 

Janna. 



g"Rhesa. 
^.Joanna. 
r Juda. 
Joseph. 

• Semei. 
Mattathias. 

• Maath. 
. Nagge. 
. Esli. 



Melchi. 

Levi. 

Matthat. 

Heli. 

Joseph. 

Jesus Christ 



Nathan . 



REVIEW OF THE GOSPELS. 31 

Remarks on the Preceding. 

These are the only genealogies of Christ found in the Gospels, 
there being none given in Mark and John. 

It is seen that the genealogy in Matthew is reckoned back only 
as far as Abraham, while that in Luke is reckoned back to Adam. 
The names in the two tables are the same between Abraham and 
David, these two included. But while in Matthew, Christ's geneal- 
ogy is traced to David through Solomon ; in Luke it is traced to the 
same stem through Nathan, another son of David. There is appar- 
ently a point of connection in the two genealogies, answering to the 
time of the Jewish captivity in Babylon in the names of Salathiel and 
Zorobabel, that are common to both. But that the connection is only 
apparent is seen by the fact that in Matthew Salathiel is the son of 
Jechonias, while in Luke he is put down as the son of Neri ; and 
while in Luke Rhesa is the son and successor of Zorobabel, through 
whom descends Christ, in Matthew Abiud is the son and successor of 
the same Zorobabel, through whom Christ is descended. Between 
David and the Babylonish captivity,and between that point and Jesus 
Christ, the genealogical lists are entirely different. The number of 
generations between David and Christ, these two included, is, accord- 
ing to Luke, 43 ; and, according to Matthew, 28. All the connection 
that appears to be in the two genealogies to that extent is that 
one named Zorobabel is son to one named Salathiel, who, according to 
both, lived about the same time ; but the Salathiel of each list has a 
different father, and the Zorobabel of each list a different son, 
through whom Christ descends, than the other has. But besides 
these main differences, there are others which claim our attention 
in these genealogies of Christ. The most remarkable of these is the 
total discrepancy between them both and that of Zerubabel in the 
Old Testament (I Chron. III., 19-24). In this last, of seven sons of 
Zerubabel not one bears the name, or anything like the name of 
Rhesa or Abiud ; and of the next generation, not one of them bears 
the name, or any thing like the name of Eliakim or Joanna, which 
are in the corresponding generations in Matthew and Luke. Rhesa 
is in fact not a name at all, but it is the Chaldee title of the princes 
of the captivity ; and its appearance in the text may be due to the 
ignorance of some early Christain Jew. The next great difference 
is in the number of generations between the two genealogies. The 
division in Matthew into three fourteens gives only 42 ( but in real- 
ity 41 only are in the text), while in Luke, from Abraham to Christ, 
inclusive, 56 is reckoned ; or, which is more to the point, since the 
generations between Abraham and David are the same in both gen- 



32 CREATOR AND COSMOS ; OR, COSMOTHEOLOGTES, ETC. 

ealogies, while, in Matthew, 28 are reckoned from David to Christ* 
in Luke are reckoned 43. But in the second tessarodecade, com 
mencing with Solomon and ending with Jechonias, three generations 
of kings are omitted, — Ahaziah Joash, Amaziah, — a leap by which 
the number of generations in this division is fourteen, and in the 
last tessarodecade,, beginning with Salatheil and ending with Christ, 
instead of fourteen, there are only thirteen generations mentioned. 
There is another important discrepancy, a chronological one, which it 
is necessary to notice here. In both the genealogies there are but 
three names between Salmon and David, — Booz, Obed, Jesse ; — but r 
according to the commonly received chronology, from the entrance 
into Canaan (when Salmon was come to man's estate) to the birth 
of David was 405 years, or from that to 500 years and upwards. 
Now for about an equal period, from David to the captivity, Luke's 
genealogy contains twenty names. This, therefore, seemingly de- 
termines the genealogy or chronology, one or both, to be more or 
less wrong. Considered as literal and historical these genealogical 
lists evidently, can be thought of only as fragmentary, presenting 
to us an obscure page indeed. As they stand singly not presenting 
historical consistency ; and, when compared with each other, not 
found to tally, nor yet to agree with the Old Testament history. 
Would it be possible that they present to us a puzzle, which theo- 
logical and metaphysical subtility, ingenuity and acumen have not 
yet availed to solve ? * 

Jesus tempted by the Devil. 

According to Matthew, ch. IV., 1-12 : " Then," that is, immediately 
upon having been baptized, " was Jesus led up of the Spirit into the 
wilderness to be tempted of the devil. And when he had fasted forty 
days and forty nights, he was afterwards an hungered. And when 
the tempter came to him he said : If thou be the son of God, com- 
mand that these stones be made bread. But he answered and said : 
It is written : Man shall not live by bread alone, but by every word 
that proceedeth out of the mouth of God. Then the devil taketh 
him up into the holy city, and setteth him on a pinnacle of the tem- 
ple, and saith unto him : If thou be the son of God, cast thyself 
down ; for it is written : He shall give his angels charge concerning 
thee, and in their hands they shall bear thee up, lest at any time 
thou dash thy foot against a stone. Jesus said unto him : It is writ- 
ten again : Thou shall not tempt the Lord thy God. Again, the 
devil taketh him up into an exceeding high mountain, and showeth 
him all the kingdoms of the world and the glory of them ; and saith 
to him : All these things will I give thee, if thou wilt fall down and 

* Eusebius (Eccles. Hist. I. 7), from tradition which he had found embodied in a letter from 
one Africanus to Aristides, supposes that Heli and Jacob, the two alleged fathers of Joseph, 
Were half-brothers, i.e., brothers by the same mother; that Heli dying Jacob married his 



BE VIEW OF THE GOSPELS. 33 

worship me. Then saith Jesus unto him : Get thee hence, Satan ; 
for it is written : Thou shalt worship the Lord thy God, and him only 
shalt thou serve. Then the devil leaveth him, and behold, angels 
came and ministered unto him." According to Mark, ch. I., 12-13 : 
" And immediately," that is, on having been baptized, " the Spirit 
driveth him into the wilderness. And he was there in the wilder- 
ness forty days, tempted of Satan ; and was with the wild beasts ; 
and the angels ministered unto him." According to Luke, ch. IV., 
1-13 : " And Jesus, being full of the Holy Spirit, returned from Jor 
dan, and was led by the Spirit into the wilderness, being forty days 
tempted of the devil. And in those days he did eat nothing ; and 
when they were ended he afterwards hungered. And the devil said 
unto him : If thou be the son of God, command this stone that it 
be made bread. And Jesus answered him, saying : It is written, that 
every man shall not live by bread alone, but by every word of God. 
And the devil, taking him up into an high mountain, showed him all the 
kingdoms of the world in a moment of time. And the devil said unto 
him : All this power will I give thee, and the glory of them ; for that is 
delivered unto me; and to whomsoever I will, I give it. If thou, there- 
fore, wilt worship me, all shall be thine. And Jesus answered and said 
unto him : Get thee behind me, Satan, for it is written : Thou shalt 
worship the Lord thy God, and him only shalt thou serve. And he 
brought him to Jerusalem, and set him on a pinnacle of the temple, and 
said unto him. If thou be the son of God cast thyself down from hence ; 
for it is written : He shall give his angels charge over thee, to keep thee ; 
and in their hands they shall bear thee up, lest at any time thou dash 
thy foot against a stone. And Jesus answering, said unto him : It is 
said : Thou shalt not tempt the Lord thy God. And when the devil 
had ended all the temptation, he departed from him for a season." 

Remarks on the Preceding. 

The account of the temptation in the wilderness is recorded in three 
Gospels. They all agree that on having been baptized and pronounced 
by the voice from heaven to be the son of God, Jesus was led by the 
Spirit into the wilderness to be tempted of the devil. Matthew and 
Luke represent him to have fasted forty days ; as in Matthew : " And 
when he had fasted forty days and forty nights, he was afterwards an 
hungered ;" ace. to Luke : "Being forty days tempted of the devil ; and 
in those days he did eat nothing ; and when they were ended he after- 
wards hungered." In Mark nothing is said as to his fasting forty days'; 
the expression there being : " And he was there in the wilderness forty 
days tempted of Satan, and was with the wild beasts, and the angels 

ministered unto him." In John nothing is said as to this particular temp- 
brother's widow to raise up children unto him according to the law; that in this way Joseph, 
the reputed father of Jesus, was son of Jacob according to nature and of Heli according to the 
iaw, and that, thus, Jesus was traceable back to David by nature and the law. 
3— d 



34 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES , ETC. 

tation, or the fast of forty days. Neither Matthew nor Luke — the first 
said to have been one of the twelve apostles, the second not represented 
as being one of them, — could have witnessed what they here relate ; for 
Christ is not represented to have chosen his Apostles until after this 
temptation. Both these and Mark must therefore have learned by 
hearsay, if they learned at all, what they relate to us here concerning 
the forty days of temptation and fasting ; and allowing that hear- 
say is the kind of evidence required to establish the fact of a 
man having fasted forty days and forty nights, have we in 
this case, in the light of recent experience, a miracle? Would 
this not be designed to teach us that we should deny the lusts of 
our flesh and wordly lusts, and practise fasting, as far as we are 
able to bear it, in order to keep our bodies in subjection, and 
not allow the flesh to acquire the dominion over our lives? Would 
it not be designed to teach us that we should practise prayer also with 
fasting in order to maintain an humble and a contrite spirit, and the bet- 
ter to be able to resist the temptations of our inferior nature, and the as- 
saults of our invisible adversary ? In Mark the particular kinds of temp- 
tation to which Christ was subjected by the devil, are not specified, but 
in Matthew and Luke they are. The first temptation which Satan makes 
use of is that which one would suppose the carnal appetite would 
urge upon a hungry man, to whoin for sanitary purposes food was 
forbidden. " If thou be the son of God command that these stones 
be made bread," (as ace. to Matt.) " If thou be the son of God com- 
mand this stone that it be made bread, (as ace. to Luke.) Obtain 
bread and satisfy your appetite, let the result be what it may ; this 
is the suggestion of the carnal appetite, a strong temptation of the 
devil. The very slight difference in those two expressions, repre- 
sented in Matt, and Luke in the direct oration as having 
been thus uttered by Satan are, as said above, but a slight 
variation in narrative of the same event or series of events, 
and not by any means to be thought of as weakening the force 
of the meaning intended to be conveyed. Also the order of the 
answers of Christ to the second and third temptation is inverted in 
Matthew and Luke ; that is, the second in order in Matthew is the 
third in Luke ; and conversely. According to Matthew, second temp- 
tation ; " Then the devil taketh him up into the holy city, and sett- 
eth him on a pinnacle of the temple, and saith unto him : If thou be 
the son of God cast thyself down ; for it is written : He shall give 
his angels charge concerning thee, and in their hands they shall bear 
thee up, lest at any time thou dash thy foot against a stone. Jesus 
said unto him : It is written again : Thou shalt not tempt the Lord 
thy God." According to Luke this is the third temptation : " And 
he brought him to Jerusalem, and set him on a pinnacle of the 






REVIEW OF THE GOSPELS. 35 

temple, and said unto him : If thou be the son of God cast thyself 
down from hence ; for it is written : He shall give his angels charge 
over thee, to keep thee ; and in their hands they shall bear thee up, 
lest at any time thou dash thy foot against a stone. And Jesus 
answering said unto him : It is said : Thou shalt not tempt the Lord 
thy God." Many have wearied themselves in thinking what 
mountain it may have been whereonto Satan took Christ to 
show him therefrom all the world's kingdoms and their glory, 
whether it were Horeb, or Sinai or Pisgah or Nebo or, per- 
adventure, mount Hor; but as to which mountain on earth 
it was is hardly worth consideration in comparison with the meaning 
designed to be conveyed. Would not the lesson designed to be 
taught us in this second temptation be that we shall not tempt 
the Lord our God, by voluntarily or inconsiderately doing irrational 
things, which almost invariably result in less or greater loss to us ? 
Man is possessed of reason, which it behooves him to make use of in 
all the circumstances and conditions of life. The better he uses it 
the more real gain in every good thing he has. The more he abuses 
it the more loss he sustains of what is good, the more unhappy and 
vile he becomes, and the more unhappiness and vileness he creates 
in all those connected with him. In connection with the right use 
of reason, the exercise of strong unwavering faith in the power and 
benevolence of the Deity is always exceedingly beneficial, and pro- 
ductive of good results in those who exercise it. Third temptation, 
according to Matthew : " Again the devil taketh him up into an 
exceeding high mountain, and showeth him all the Kingdoms of the 
world, and the glory of them ; and saith unto him : All these things 
will I give thee if thou wilt fall down and worship me. Then saith 
Jesus unto him : Get thee hence, Satan ; for it is written : Thou 
shalt worship the Lord thy God, and him only shalt thou serve." Ac- 
cording to Luke this is the second temptation : " And the devil 
taking him up into an high mountain showed unto him all the king- 
doms of the world in a moment of time. And the devil said unto 
him : All this power will I give thee, and the glory of them ; for 
that is delivered unto me, and to whomsoever I will, I give it. If 
thou, therefore, wilt worship me, all shall be thine. And Jesus an- 
swered and said unto him: Get fchee behind me, Satan; for it is 
written : Thou shalt worship the Lord thy God, and him only shalt 
thou serve." In this case also the proposals and answers in the two 
gospels, relating to the same temptation, are somewhat different. 
But is not this designed to teach us that we should worship the Lord 
our God, and him only serve, to the exclusion of all worship of 
worldly things, and to the non-submission or enslavement to them ? 



36 CREATOR AND COSMOS; OK, COSMOTHEOLOGIES, ETC. 

True, we could not live out of the world ; but while living in it we 
should not be of it. The world and the things of it are for our use 
and our profit, not for our abuse and our worship. Worldly objects 
should not be sought after to such an extent or in such a way that 
the seeker has to worship either the world or them in order to 
obtain them. The time is coming, and now is, when they that 
worship the Father will worship him in spirit and in truth ; for he 
seeketh such to worship him. No object is to be worshipped to 
gratify our self-love ; nor yet any visible or conceivable worldly 
object. " What," we hear one say, " there is an object which my 
heart is set upon, which I have long and earnestly sought to obtain. 
I plainly see that in order to obtain it I shall have to seek it longer, 
and that at the expense of my time, of my self-respect, and in viola- 
tion of my allegiance to God. The acquisition of it would doubtless 
give me a rise in the eyes of the world, make me a conspicuous 
object among my fellow-men, so that I, in my turn, should have 
bestowed upon me a share of the applause and the admiration of 
the world. Now that I have gone so far in pursuit of it, shall 
I not go the whole length to obtain it?" Many such alluring 
objects this world presents ; and many, many there are so foolish, 
so silly as to be tempted and allured by them ; having been obtained 
by one at the expense of being obliged to worship them or wor- 
ship for them, or at the expense of the seeker's allegiance to God 
being violated, they are curses rather than blessings, and bring with 
them trouble and chagrin rather than happiness and joy. It is never 
too late to reform one's self in such a course, and the sooner the 
better. All the objects which the world possesses belong naturally 
to all mankind equally. No one has a natural right to a monopoly 
of them ; and if all men would act rightly and justly towards each 
other, each one would obtain and possess his proper share without 
being compelled to worship for them ; and if one's lot happened to 
be small or humble, he would nevertheless be contented with it, and 
happy in the possession of it, and would not, if it were large, be 
puffed up with pride on account of it. The world contains no object 
more noble, more precious, than man ; he is lord of this lower crea- 
tion ; and is it reasonable that he should make himself a slave to that 
which by right he has the dominion over ? — that he should worship 
that, or for that, which is only for his use? The intelligently 
humble, god-fearing man, though he may be poor as to worldly pos- 
sessions, and rank low in the esteem of mankind, is nevertheless 
more truly rich, and infinitely more happy and contented than is the 
proud pampered worshipper of the world, of its wealth and its* 
fashions. 



review of the gospels. 37 

The Call of the Apostles. 

According to Matthew, IV. 18, 22 : " And Jesus, walking by the 
sea of Galilee, saw two brothers, Simon, called Peter, and Andrew, 
his brother, casting a net into the sea ; for they were fishers. And 
he saith unto thern : Follow me, and I will make you fishers of men. 
And the}' straightway left their nets, and followed him. And going 
on from thence he saw other two brothers, James, the son of Zebedee, 
and John, his brother, in a ship with Zebedee, their father, mending 
their nets ; and he called them ; and they immediately left the ship 
and their father, and followed him." Ace. to Mark, ch. I. 16-21 : 
" Now, as he walked by the sea of Galilee, he saw Simon, and An- 
drew his brother, casting a net into the sea, for they were fishers. 
And Jesus said unto them : Come ye after me, and I will make you 
to become fishers of men. And straightway they forsook their nets 
and followed him. And when he had gone a little farther thence 
he saw James the son of Zebedee, and John his brother, who also 
were in the ship mending their nets. And straightway he called 
them, and they left their father Zebedee in the ship with the hired 
servants and went after him." Ace. to Luke, V. 1-11 : " And it 
came to pass that as the people pressed upon him to hear the word 
of God, he stood by the lake of Gennesaret, and saw two ships 
standing by the lake, but the fishermen were gone out of them and 
were washing their nets. And he entered into one of the ships, 
which was Simon's, and prayed him that he would thrust out a little 
from the land. And he sat down and taught the people out of the 
ship. Now when he had left speaking, he said unto Simon : Launch 
out into the deep, and let down your nets for a draught. And 
Simon answering, said unto him : Master, we have toiled all the 
night and have taken nothing ; nevertheless at thy word I will let 
down the net. And when they had this done, they enclosed a great 
multitude of fishes ; and their net brake. And they beckoned unto 
their partners which were in the other ship, that they should come 
and help them. And they came and filled both the ships so that they 
began to sink. When Simon Peter saw it, he fell down at Jesus' 
knees, saying : Depart from me, for I am a sinful man, O Lord. 
For he was astonished, and all that were with him, at the draught 
of the fishes which they had taken. And so were also James and 
John the sons of Zebedee, which were partners with Simon. And 
Jesus said unto Simon : Fear not ; from henceforth thou shalt catch 
men. And when they had brought their ships to land, they forsook 
all and followed him." Act. to John, ch. I., verse 35 to end of chap- 
ter : " Again, the next day after, John stood, and two of his disciples; 



38 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

and looking upon Jesus as he walked he saith : Behold the Lamb of 
God ! And the two disciples heard him speak, and they followed 
Jesus. Then Jesus turned and saw them following, and saith unto 
them: What seek ye? They say unto him: Rabbi (which is to 
say, being interpreted Teacher), where dwellest thou? He saith 
unto them : Come and see. They came and saw where he dwelt and 
abode with him that day, for it was about the tenth hour, (4 p. m.) 
One of the two disciples which heard John speak and followed him 
was Andrew, Simon Peter's brother. He first findeth his own brother 
Simon, and saith unto him : We have found the Messias, which is, 
being interpreted, the Christ. And he brought him to Jesus ; and 
when Jesus beheld him, he said: Thou art Simon, the son of Jona; 
thou shalt be called Cephas, which is by interpretation, a stone. 

The day following, Jesus would go forth into Galilee, and findeth 
Philip, and saith unto him, Follow me. Now Philip was of Beth- 
saida, the city of Andrew and Peter. Philip findeth Nathaniel, and 
saith unto him : we have found him of whom Moses in the law and 
the prophets did write, Jesus of Nazareth, the son of Joseph. And 
Nathaniel said unto him : Can there any good thing come out of 
Nazareth ? Philip saith unto him : Come and see. Jesus saw Na- 
thaniel coming to him, and saith of him : Behold an Israelite indeed, 
in whom is no guile! Nathaniel saith unto him: Whence knowest 
thou me ? Jesus answered and said unto him, Before that Philip 
called thee, when thou wast under the fig-tree, I saw thee. Nathan- 
iel answered and saith unto him : Rabbi, thou art the son of God ; 
thou art the King of Israel. Jesus answered and said unto him : 
Because I said unto thee, I saw thee under the fig-tree, believest thou ? 
Thou shall see greater things than these. And he saith unto him : 
Verily, verily, I say unto you, hereafter ye shall see the heaven open, 
and the angels of God ascending and descending upon the Son of 



man." 



Remarks on the Preceding. 



The accounts in Matthew and Mark of the calling of Peter and 
Andrew, James and John, do not differ materially. In both of them 
Jesus is represented as walking by the sea of Galilee, and seeing 
two brothers, Simon and Andrew, casting a net into the sea, he bids 
them to follow him, which they immediately do. And going on a 
little farther he saw two other brothers, James and John, in a ship, 
mending their nets ; whom he also calls to follow him, which they 
immediately do, leaving their father Zebedee in the ship, and, accord- 
ding to Mark, with the hired servants. The command of Christ to 
Peter and Andrew, given in the direct oration, which, according to 



REVIEW OF THE GOSPELS. 39 

Matthew is " follow me, and I will make you fishers of men ; " and 
according to Mark : " Come ye after me, and I will make you to 
become fishers of men," is not worded precisely alike in both. The 
account in Luke, however, differs considerably from those in Matthew 
and Mark. Here the calling of Peter and James and John (the 
name of Andrew is not mentioned in this narrative) is associated 
with the taking of the first miraculous draught of fishes. Christ, 
who in the two preceding narratives is represented as walking by the 
sea of Galilee, and sees Simon and Andrew in tho act of fishing, and 
James and John in the ship mending their nets, is here first introduced 
to us as standing by the same lake and seeing two ships drawn up 
to shore, the fishermen being apart from them, washing their nets ; 
he enters into one of them, which was Simon's, and asks Simon to 
row out a little from the land : he sits down, and teaches the people 
out of the ship. When he had left off addressing the people he tells 
Peter to row out into the deep and let down his nets for a draught ; 
but Simon answered him : We have toiled all the night and hatre 
taken nothing ; nevertheless at thy word I will let down the net. 
Having done this they enclose a great multitude of fishes, and the 
net brake. (Here it is implied that there were others with Simon 
Peter in the ship, helping him to fish.) They now, oppressed with 
a great load of fishes, beckon to their partners that are in the other 
ship to come and assist them in securing the fish. And they come, 
and they fill both the ships, so that they begin to sink. Peter, see- 
ing this, falls down at Jesus' knees, saying : Depart from me ; foi I 
am a sinful man, O Lord. " For he was astonished, and all that 
were with him at the draught of the fishes which they had taken; 
and so were also James and John, the sons of Zebedee, which were 
partners with Simon. And Jesus said unto Simon : Fear not, from 
henceforth thou shalt catch men. And when they had brought their 
ships to land they forsook all and followed him." Here Jesus ad- 
dresses Peter alone, not in the sense of a call to follow him, but in 
the way of a prediction indicative of his future manner of life ; but, 
" they, when they had brought their ships to land, forsook all and 
followed him." The circumstances under which these disciples 
follow Jesus are represented here as so different from those under 
which he calls them to follow him in the narratives of Matthew and 
Mark that some would hardly call these different accounts of the same 
event. And yet they all so manifestly refer to the same event as 
evidently to declare its character. But would not this representa- 
tion, at least in part, be symbolical of the success which would attend 
those who would give their lives and labors to the winning of souls 
to truth and salvation ? The circumstances under which these disciples, 



40 CREATOR AND COSMOS; OR, COSMOTHEOLOGTES , ETC. 

or at least some of them, begin to follow Jesus are in John represented 
as different from anything that precedes. Some of the disciples, are 
here represented as originally followers of John the Baptist, and from 
following him they began to follow Jesus. Of the four we have 
mentioned in the preceding narratives only two here are mentioned 
by name, Andrew and Peter ; and there are two others mentioned 
here in the same connection that are mentioned in the preceding 
narratives, namely, Philip and Nathaniel. " Again, the next day 
after, John stood, and two of his disciples, and looking upon Jesus 
as he walked, saith : Behold the Lamb of God ! And the two disci- 
ples heard him speak, and they followed Jesus." Then ensues a 
conversation between these two disciples of John and Jesus on his 
seeing them following him. They ask him where he abides ; he tells 
them " come and see ;" and they came, and abode with him that day, 
for it was about the tenth hour, or late in the afternoon. One of these 
two disciples that heard John speak, and followed Jesus, was Andrew, 
Simon Peter's brother, the same who, according to Matthew and 
Mark, was called from being a fisherman ; the name of the other is 
not mentioned. He first finds his own brother Simon, and says to 
him : We have found the Messias, which is, being interpreted, Christ. 
And he brought him to Jesus ; and when Jesus beheld him he said ; 
Thou art Simon, the son of Jona ; thou shalt be called Cephas, 
which is by interpretation, Peter. This accordingly appears to be the 
first interview which took place between Christ and Peter, although 
according to the first three narratives, he called Peter from being a 
fisherman ; and the inference is here that Peter was not the other one 
of John's disciples with Andrew that followed Jesus. Nothing is here 
said as to Peter and Andrew being fishermen. Andrew is actually said 
to have been a disciple of John the Baptist, and to have been with John 
when the latter was exercising his ministry. This was not in Galilee ; for 
it is said in John I. 43, that " The day following, that is, following that 
on which he met with Andrew and Peter, Jesus would go forth into 
Galilee." So that he must have met with Andrew and Peter in some 
other part of the country than Galilee ; most probably south of there, in 
the neighborhood of the Jordan, and beyond, or on the east side of that 
river where John happened to be then baptizing, is meant. But in 
the other three narratives the first interview of Christ with Andrew 
and Peter, and from whence they began to follow him as disciples, is 
represented to have been at the sea of Galilee, in Galilee, or the lake of 
Gennesaret, according to Luke, which means the same. The circum- 
stances then under which Peter and Andrew begin to follow Jesus 
are represented in John as altogether different to what they are in the 
other three narratives, and in Luke as different from what they are 



REVIEW OF THE GOSPELS. 



41 



in the two preceding ones, or in that of John. But that all these 
accounts, even those of Matthew and Mark, vary from each other in 
narrative does not imply in them mutual contradiction. These 
two accounts seem, however, as if they might have been copied the 
one from the other, although the transcription was not effected ver- 
batim. That in Luke seems indeed to be peculiar, and this in John 
appears altogether unique. For see, for example, how in this narra 
tive this one expression is used " Come and see," first by Christ to 
the two disciples of John that followed him ; then by Philip to Na 
thaniel. In this narrative in John, as we have noticed, an account 
is given of the call of two disciples not mentioned in any of the other 
narratives, so far as we have yet examined them. " The day following," 
that is, following that of the interview with Peter, "Jesus would go 
forth into Galilee, and findeth Philip and saith unto him: Follow 
me. Now Philip was of Bethsaida, the city of Andrew and Peter. 
Philip findeth Nathaniel and saith unto him : We have found him of 
whom Moses in the law and the prophets did write : Jesus of Naza- 
reth, the son of Joseph. Nathaniel asks : Can there any good thing 
come out of Nazareth ? Philip says unto him : Come and see. 
Jesus saw Nathaniel coming to him, and said : Behold an Israelite, 
indeed, in whom is no guile ! Nathaniel asks him : Whence knowest 
thou me ? Jesus answered and said to him : Before that Philip call- 
ed thee, when thou wast under the fig-tree, I saw thee. Nathaniel 
answered and saith unto him : Rabbi, thou art the son of God ; thou 
art the king of Israel. Jesus answered and said to him : Because I 
said to thee, I saw thee under the fig-tree, believest thou ? Thou 
shalt see greater things than these. And he saith to him : Verily, 
verily, I say unto you, hereafter ye shall see heaven open and the 
angels of God ascending and descending upon the son of man." 
Notice how often the verb to find (kupfoxstv) is used in this narrative. 
The dissimilarity of these four narratives with respect to the conver- 
sion to follow Jesus of the particular disciples mentioned in them 
plainly indicates their unliteral character and sets us to seek what 
their meaning is. But may not these representations be prophetic 
indications of the manner of increase of the Christian Church in va- 
rious stages of its history; first by ones or twos picked up or found, 
as it were stray fish taken by an angler ; -and then by large additions, 
as indicated by the net-full, which was the case after the conversion 
of Constantine, and the substitution of Christianity for paganism as 
the established religion of the Roman empire ? 

The Call of Matthew. 
Ace. to Matthew, IX. 9-14 : " And as Jesus passed forth from thence 



42 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

(that is from the place where he had just cured the paralytic) he saw 
a man named Matthew sitting at the place of the receipt of custom ; 
and he saith unto him : Follow me. And he arose and followed him. 
And it came to pass as Jesus sat at meat in the house (that is Mat- 
thew's), behold many publicans and sinners came and sat down with 
him and his disciples. And when the Pharisees saw it they said unto 
his disciples : Why eateth your teacher with publicans and sinners ? 
But when Jesus heard that he said unto them : They that be whole 
need not a physician, but they that are sick. But go ye and learn 
what that meaneth : I will accept mercy and not sacrifice ; for I am 
not come to call the righteous, but sinners to repentance." Ace. to 
Mark, ch. II. 14-18 : " And as he passed by he saw Levi, the son of 
Alphaeus, sitting at the place of the receipt of custom, and said unto 
him : Follow me. And he arose and followed him. And it came to 
pass that as Jesus sat at meat in his house many publicans and sinners 
sat also together with Jesus and his disciples ; for there were many, 
and they followed him. And when the Scribes and Pharisees saw 
him eat with publicans and sinners they said unto his disciples : How 
is it that he eateth and drinketh with publicans and sinners ? When 
Jesus heard it he saith unto them : They that are whole have no need 
of a physician, but they that are sick. I came not to call the right- 
eous, but sinners to repentance." Ace. to Luke, V. 27-33 : " And 
after these things he went forth and saw a publican named Levi sit- 
ting at the place of the receipt of custom ; and he» said unto him: 
Follow me. And he left all, rose up and followed him. And Levi 
made him a great feast in his own house ; and there was a great com- 
pany of publicans and of others that sat down with them. But the 
Scribes and Pharisees murmured against his disciples, saying : Why 
do ye eat and drink with publicans and sinners ? And Jesus answer- 
ing said unto them : They that are whole need not a physician, but 
they that are sick ; I came not to call the righteous, but sinners to 
repentance." 

Remarks on the Preceding. 

The call of this apostle it is seen, is recorded in the three first 
Gospels. All the records agree as to the willingness and promptitude 
with which this newly called apostle proceeds to follow Jesus. 

A consideration of his salary and position did not avail to keep 
him back from obeying the call of Jesus: "Follow me." 
"And he left all," says Luke, "rose up and followed him." He 
also gladly gave him an entertainment, but at this entertainment, 
we are informed, there was a great company of publicans and others 
that sat down with them." Among the other invited guests who 



REVIEW OF THE GOSPELS. 43 

happened to be present besides the host's old life long friends, the 
publicans, there were some Scribes and Pharisees, the one of these 
classes proud of their learning in the Jewish law and ordinances; 
the other a class who prided themselves in their punctiliousness in 
keeping those laws and ordinances, in their opinion, more strictly 
than any other class of Jews. These have hardly taken their seats 
at the table before they begin to lind fault with the manners dis- 
played by all the other guests; and, taking notice of Jesus in par- 
ticular, they mutter among themselves, " How is it that he eateth 
and drinketh with publicans and sinners?" This does not satisfy 
them till they have made bold to ask some of his disciples, who hap- 
pened to be at the entertainment with him, " Why does your Master 
eat with publicans and sinners?" This question of their' s catching 
the ear of Jesus, he anticipates the answer of his disciples by saying 
to their haughty interrogators : They that are in good health need 
no physician, but they that are sick. But go ye and learn what 
that means; I will accept mercy and not sacrifice ; for I am not come 
to call the righteous but sinners to repentance." 

This answer of Jesus may not have much availed to subdue 
their proud and selfish spirits however it may Lave intro- 
duced to them the lesson now begun to be taught, a lesson 
which we with them should endeavor to learn and practice. 
But would not this allegorical representation indicate prophetically 
the free presentation of the gospel religion to all classes and condi- 
tions of mankind, which is here represented as brought to them into 
their house by Christ and his apostles, who symbolized the true and 
faithful ministers of that religion ? And may it not have further 
indicated that the gospel religion was intended for all mankind, and 
adapted for them, not knowing any distinction in its application 
between Pharisees and publicans, Jews and Gentiles ? Would it 
not have been designed to indicate the humility of the gospel religion 
putting to rebuke all pharisaic pride and exclusiveness, and break- 
ing down the barrier which these had raised between the classes of 
mankind ? 

But there is another remark to be made with respect to the sub 
ject now under our consideration, that while in Matthew's narrative 
the publican that was called from the receipt of custom by Jesus is 
called Matthew ; in Mark's he is called Levi, the son of Alphseus ; 
and in Luke he is called Levi. This may appear to indicate the 
order of the subject of the story ; for we have it not explained in 
any other place that the publican called Matthew in the first Gospel 
is identical with the one called Levi, the son of Alphaeus, in the 
second, or with the one called Levi, in the third. And, moreover, 



44 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

in all the lists of the twelve or eleven apostles we have given in the 
New Testament, the name Levi is not once mentioned, but the name 
Matthew is counted among £hem. But the circumstances of the call 
of this publican are so similar in the three narratives of it as pretty 
plainly to show that they mean to point to the same event. 

The Choosing and Names of the Twelve Apostles. 

Ace. to Matthew, ch. X. : " And when he had called unto him his 
twelve disciples, he gave them power against unclean spirits, to cast 
them out, and to heal all manner of sickness, and all manner of dis- 
ease. Now the names of the twelve apostles are these : The first, 
Simon, who is called Peter," and Andrew, his brother ; James, the 
son of Zebedee, and John, his brother ; Philip and Bartholomew ; 
Thomas, and Matthew, the publican ; James, the son of Alphseus, 
and Lebbseus, whose surname was Thaddseus ; Simon the Canaanite, 
and Judas Iscariot, who also betrayed him. These twelve Jesus sent 
forth, and commanded them, saying, &c," to the end of chapter. 
Ace. to Mark, ch. III. 13-19 : " And he goeth up into a mountain, 
and calleth unto him whom he would, and they came unto him. 
And he ordained twelve, that they should be with him, and that he 
might send them forth to preach ; and to have power to heal sick- 
ness, and to cast out devils. And Simon he surnamed Peter ; and 
James the son of Zebedee, and John, the brother of James, and he 
named them Boanerges, which is, sons of thunder ; and Andrew and 
Philip, and Bartholomew, and Matthew, and Thomas, and James, 
the son of Alphseus, and Thaddseus, and Simon, the Canaanite, and 
Judas Iscariot, which also betrayed him. Ace. to Luke, VI. 12-17: 
"And it came to pass in those days that he went up into a mountain 
to pray, and continued all night in prayer to God. And when it 
was day, he called unto him his disciples: and of them he chose 
twelve, whom also he named apostles ; Simon, whom he also named 
Peter, and Andrew, his brother, James and John, Philip and Bar- 
tholomew, Matthew and Thomas, James, the son of Alphseus, and 
Simon, called Zelotes, and Judas, the brother of James, and Judas 
Iscariot, which also was the traitor." Ace. to Acts, I. 12-13, which 
is given as the list of the names of the apostles after the crucifixion 
and ascension of Christ ; " Then returned they unto Jerusalem from 
the mount called Olivet, which is from Jerusalem a Sabbath-day's 
journey. And when they were come in, they went up into an upper 
room, where abode both Peter and Andrew, James and John, Philip 
and Thomas, Bartholomew and Matthew, James the son of Alphseus, 
and Simon Zelotes, and Judas, the brother of James." 

Rev. Farrar, in his " Life of Christ," appears to think that Judas was the only one of the 
Apostles who was a Jew. However that may be, the writer of the Epistles of Peter (see 1 
Peter, IV. 3) would seem, in this case, to identify himself as of Gentile origin. 



REVIEW OP THE GOSPELS. 45 

Remarks on the Preceding. 

These lists, doubtless, are meant to be equivalent to each other. 
For it may be assumed that the Simon Zelotes of Luke and the 
Acts is identical with Simon the Canaanite of Matthew and Mark ; 
and it may, I think, be as safely assumed that Lebbeus or Thad- 
deus of Matthew and Mark is the same with Judas the brother 
of James of Luke and the Acts. I noticed in a painting of the 
" Lord's Supper" by an Italian artist that St. Thaddeus°and St. 
James the Less bore a striking resemblance to the Savior Jesus ; and 
in Matt. XIII., 55, 56, among the brothers of Jesus are mentioned 
James and Judas. James the Less*is, I believe, recognized as first 
presiding elder of the church at Jerusalem after the crucifixion, and 
author of the excellent "Epistle of James. " The typical char- 
acter of the apostles will become more clear as we proceed. 

a review of the miracles of christ in chronological 
Order as they are set forth in the Four Gospels, 
Compared and Examined. 

Miracle No. 1. Christ turns water into wine at Cana of Galilee, 
John, ch. II., 1-11 : " And the third day there was a marriage in 
Cana of Galilee, and the mother of Jesus was there. And both Jesus 
was called and his disciples to the marriage. And when they wanted 
wine, the mother of Jesus said unto him : They have no wine. Jesus 
saith unto her : Woman, what have I to do with thee ? Mine hour 
is not yet come. His mother saith unto the servants : Whatsoever 
he saith unto you do it. And there were set there six waterpots of 
stone, after the manner of the purifying of the Jews, containing two 
or three firkins apiece. Jesus saith unto them : Fill the waterpots 
with water. And they filled them to the brim. And he saith unto them : 
Draw out now, and bear unto the governor of the feast. And they 
bare it. When the ruler of the feast had tasted the water that was 
made wine, and knew not whence it was (but the servants which 
drew the water knew), the governor of the feast called the bride- 
groom, and saith unto him : Every man at the beginning doth set 
forth good wine ; and when men have well drunk, then that which is 
worse ; but thou hast kept the good wine until now. This beginning 
of miracles (literally, signs) did Jesus in Cana of Galilee, and mani- 
fested forth his glory ; and his disciples believed on him. 

Remarks on the Preceding. 

_This is recorded in only one of the Gospels. John, the ascribed 

* So Gal. i. 19. Dr. Giesler (Eccles. Hist. A. d. 117), on noticing that James, the son of Al- 
phseus, is generally reckoned the same with the '• brother of the Lord," goes on to say that 
Hegesippus (date about 130 a. d) " manifestly points out the brother of the Lord different from 
the Apostle," as also "the Apostolic Constitutions, a testimony which deserves consideration as 
belonging to the third century and to Syria." 



46 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

writer of this Gospel, is represented in Church history as the same 
with, the beloved disciple, which, doubtless, is faithful to the idea 
intended. It is a fact, however, that no MS. of the New Testament is 
extant, which dates within the first three centuries. Some of the oldest 
extant were copied from others which date from within this period ; 
but no MS. as yet, can be placed farther back than the time of 
Constantine. The original copies of the New Testament, which may 
have existed before the year 150 or 170 A. D., seem to have soon 
perished. History affords us no trace of the Apostolic originals ; and 
it is certainly remarkable that in the controversies at the end of the 
S3Cond century, which frequently turned upon disputed readings of 
Scripture, no appeal was made to the Apostolic originals. Tatian, 
who lived about 170 A. D. , wrote a harmonjr f the four Gospels. It is 
probable that the idea of a Christian canon parallel and supplemen- 
tary to the Jewish canon, was first projected and realized, at or a 
little before this period.* After this time, the Christian Scriptures 
multiplied very fast ; for in the time of the Diocletian persecution, 
A. D. 303, copies of them were sufficiently numerous to furnish a 
special object for persecutors, and a characteristic name to renegades, 
who saved themselves by surrendering the sacred books. It is prob- 
able, however, that this Christian canon was based upon some 
scanty records which dated from, or very near the time of the first 
founders of the faith. Thus, it was brought to its present shape not 
earlier than the year 100 A. D., but probably at a somewhat later 
period.f This is how the matter really stands historically with 
respect to the Gospels, and the authority of the New Testament. 
But the common belief is, that, of the writers of the four Gospels, 
two, Matthew and John, or the writers of the first and fourth, were 
eye and ear- witnesses of what they relate, being disciples, and conse- 
quently companions of Christ ; and that the ascribed writers of the 
second and third, or Mark and Luke, being not of the immediate 
disciples of Christ, did not themselves witness what they relate, but 
relate it upon the testimony of others. We think, therefore, it will 
be more intelligible to the majority of our readers, if we examine 
the miracles in the light of the common belief, that is, assuming 
throughout, for the sake of illustration, the common belief with 
regard to the writers of the Gospels to be correct. 

Now, if, as it is stated, the disciples of Jesus were present with 



* The New Testament is said to have been composed in the cities of Alexandria, Antioch, 
Rome, and Ephesus. 

t As a convenient book of reference and for fnrther light on this subject see the History of 
the new Testament given in the unabridged Bible dictionary of Wm. Smith, LL.D., classical 
examiner of the University of London. 



REVIEW OF THE GOSPELS: THE MIRACLES. 47 

him at the performance of this miracle, and, on account of it, believed 
on him, does it not seem strange that it is not mentioned in any of the 
Gospels, except in John? A person would think that Matthew 
should have had in his Gospel a record of this miracle. This, how- 
ever, is called in the record wherein it appears the " beginning" of 
Christ's miracles ; but Matthew does not mention any miracle of 
Christ before the sixth in chronological order, namely, the healing 
of Peter's mother-in-law of a fever, which would perhaps indicate 
that he had not begun to follow Christ till shortly before the per- 
formance of this sixth miracle. The first three miracles, in chrono- 
logical order, are recorded only in John; and although two records 
of a miracle might be thought to support it better than one ; yet 
but one record may be thought to establish it in the judgment of 
some, who consider that no contemporary record appears which 
openly contradicts it. 

The Mosaic law, however, which was not, as regards some things 
set aside by Christ, ordained that by the testimony of two or three 
witnesses evidence should be established; and some people might 
think in rega. a to the miracles of Christthat at least two contempor- 
ary records should be required to establish their authencity more 
especially because of the fact that although the world with its 
empires, kingdoms and historians, his own nation, with its Scribes 
and Pharisees, and learned host, were actively moving at the time 
he is said to have lived ; yet we find no mention made of Christ or 
his miracles except by those who were his professed followers, or, in 
other words, Christians.* By no other writer of the Jews or Gen- 
tiles, his contemporaries or observers, or successors of a hundred 
years, is mention made of Christ, except' by the Roman historians, 
Pliny the younger, and Tacitus, in about the last quarter of the 
first century; the former of whom makes mention rather of the 
sect of Christians than of Christ ; the latter makes mention of both 
in his relation of the fire of Rome, under Nero. In speaking of the 
Christians, Tacitus says : " They derived their name and origin from 
Christ, who, in the reign of Tiberius, had suffered death by the 
sentence of the procurator, Pontius Pilate." The historian Suetonius 
also mentions the fact of the Christians being put to death by Nero, 
which is a confirmation of that fact as related by Tacitus. Tacitus, 
however, at the time he wrote, in speaking of Christ, could not have 
spoken from personal experience, but only from reports which had 
come down to him.f There is a passage in the Jewish history of 
Josephus, which mentions Christ, acknowledges that he was the 
Messiah, and hesitates to say whether he should be called a man, 

* Concerning the obscurity which overhangs the subject of the birth of Christ and the 
origin of Christianity,— See for example, Mosheim's Ecclesiastical History, Cent. I. chap. DL 

f Would Tacitus have obtained this information from some Governmental documents? 
It is said the facts of the trial and crucifixion of Jesus were communicated by Pilate to 
the Roman Senate. Justyn Martyr, in a letter to the emperor Antoninus Pius., appeals 
to the Acts of Pilate to corroborate his testimony as to Christ, but under this emperor 
he yet underwent martyrdom. Tertullian tells the Senate to consult their commentaries. 



48 CREATOR AND COSMOS; OR, COSMOTHEOLOGTES, ETC. 

who had done so many wonderful works. But this passage is 
said by modern critics to have been interpolated into the text 
of Josephus, between the time of Origen and that of Eusebius, 
and Photius (860 A. D.) says this was done by one Caius, a 
presbyter.* The miracles, on the whole, have to stand or fall with the 
evidence which the Gospels afford us concerning them. This mir- 
acle, as is seen, is recorded in one Gospel, which in the judgment of 
some will be sufficient to prove its authenticity, of some I say, who 
take jnto consideration the omnipresence of God which necessarily 
includes his omnipotence and omniscience ; and who know 
that the powers of God as well as the God-given abilities of 
men vary to infinity. Would not this representation, too, be 
designed to teach us that God favors the institution of honorable 
marriage, and also lends his assistance in providing for the industrious 
poor, who considerately engage in that respectable bond ? 

Miracle 2. Christ first easts the traders out of the temple at Jeru- 
salem, John, ch. II., 13-18 : " And the Jews' Passover was at hand, 
and Jesus went up to Jerusalem, and found in the temple those 
that sold oxen and sheep and doves, and the changers of money 
sitting. And when he had made a scourge of small cords, he drove 
them all out of the temple, and the sheep and the oxen ; and poured 
out the changers' money, and overthrew the tables ; and said unto 
them that sold doves : Take these things hence ; make not my 
Father's house an house of merchandise. And his disciples remem- 
bered that it was written : The zeal of thine house hath eaten 
me up." 

Remarks on the Preceding. 

This account of the first casting out of the traders is found only 
in John. It is not to be confounded with another similar event which 
is represented to have taken place about three years afterwards, and 
recorded in the three first Gospels. On the anniversary of the Pass- 
over, in the age of Christ, when such a large concourse assembled 
at Jerusalem for religious purposes, it appears those traders of the 
different kinds took occasion to make the temple Tan extensive mart 
for their wares and commodities. Jesus, at this time, observing 
the state of desecration, to which they had reduced the holy house, 
proceeds to drive out the trading crowd. To the ordinary mind the 
unreasonableness of supposing that Jesus alone could with a scourge 
of small cords he had prepared drive out the occupants of the 
temple, pour out the changers' money and overthrow the tables, all 

* See Millman's Gibbon's Rome: Vol. IT., page 10, Note 36 at bottom, with explanation by 
Dr. Millman. Mr. Whiston, in his first Dissertation to Josephus' Works, wherein he endeavors 
to prove the authenticity of this passage, notices that Josephus' meaning was that " Jesus 



REVIEW OF THE GOSPELS: THE MIRACLES. 49 

against their will, is plainly apparent, although faith may still accept 
it as fact. Would not this representation of the cleansing of the tem- 
ple by Jesus be designed to indicate the purgation of the Jewish and 
all other religious systems of their idols, their superstitions, and their 
unrighteous and unholy practices by the purifying and refining doc- 
trines of the gospel, and the introduction and substitution of Christ's 
religion in their stead ? The driving them out with a scourge of small 
cords (verse 15) would indicate the gentle means which Christianity 
employs for the propagation of its doctrines, the protection of its 
interests, and the government of its fold. 

Miracle 3. He cures the nobleman's son, at Capernaum, John IV., 
46-54: "So Jesus came again into Cana of Galilee, where he had 
made the water wine. And there was a certain nobleman whose son 
was sick at Capernaum. When he heard that Jesus was come out 
of Judaea into Galilee, he went unto him, and besought him that he 
would come down and heal his son ; for he was at the point of death. 
Then said Jesus unto him ; Except ye see signs and wonders ye will 
not believe. The nobleman saith unto him : Sir, come down ere my 
child die. Jesus saith unto him : Go thy way, thy son liveth. And 
the man believed the word that Jesus had spoken unto him, and he 
went his way. And as he was now going down his servants met 
and told him, saying : Thy son liveth. Then inquired he of them 
the hour when he began to amend. And they said unto him : yes- 
terday at the seventh hour the fever left him ; so the father knew 
that it was at the same hour in which Jesus said unto him : Thy son 
liveth ; and himself believed and his whole house." 

Remarks on the Preceding. 

This is found recorded only in John. It does not say, however, that 
any special miracle was wrought in this case. It only implies 
that the effectual change for the better which took place in the 
child at the seventh hour was caused by the will of Christ that it 
should be so. Jesus did not come to the child, but the cure was 
effected, though he was at a distance from the subject of it. The 
man believed the word that Jesus said to him, went his way, and 
found his child whole. Would not this representation be designed 
to show us that wherever we are we should trust firmly in God and 
thus doing, rest well assured that He watches over us for our safety 
and preservation. If we are in difficulty, alone anywhere, far from 
any human being, who, if he were near, might lend a helping hand , 
if we are thus in the wilderness, on the ocean, or in the wilds of an 

was called the Christ," not that " he was the Christ," as Eusebius (Demonst. Evang. Lib. VIII., 
p. 124), the first authority in which the passage appears (A. D. 325) has it. Whiston supposes 
Josephus himself to have been a Nazarene and a believer in Jesus. 

4— d 



50 CREATOR AND COSMOS; OR, COSMOTHEOLOGTES , ETC. 

American, or any other forest, we should never despair so long as 
life remains to us ; we should pray to God, and be well assured that 
he hears our prayers, and trust to him unwaveringly, who alone is 
able to help us, and will make everything result for the best to us. 
If we are in sickness, sunk very low, and begin to see that there is 
not much prospect of us recovering our wonted health and strength, 
or if we have any that is near and dear to us in a like condition, we 
should never despair, but continually trust unwaveringly in God, 
who, although we do not see him, yet sees us, and may, even 
at the last moment, pronounce the word and we shall be healed. 
Distance will not prevent God from seeing us and hearing our pray- 
ers. This we should always rest assured of, that he is ever and 
everywhere present to see, hear, and help those who trust in him, 
and whose hearts are right in his sight. 

Miracle 4. He causes the first miraculous draught of fishes. Luke, 
ch. V. 1-11 : " And it came to pass, that, as the people pressed upon 
him to hear the word of God, he stood by the lake of Gennesaret, and 
saw two ships standing by the lake ; but the fishermen were gone 
out of them, and were washing their nets. And he entered into one 
of them, which was Simon's, and prayed him that he would thrust 
out a little from the land. And he sat down and taught the people 
out of the ship. Now when he had left speaking he said unto him : 
Launch out into the deep, and let down your nets for a draught. 
And Simon answered and said unto him : Master, we have toiled all 
night, and have taken nothing ; nevertheless at thy word I will let 
down the net. And when they had this done they enclosed a great 
multitude of fishes, and their net brake. And they beckoned unto 
their partners, which were in the other ship, that they should come 
and. help them. And they came and filled both the ships, so that 
they began to sink. When Simon Peter saw it, he fell down at Jesus' 
knees, saying : Depart from me, for I am a sinful man, O Lord. For 
he was astonished, and all that were with him, at the draught of the 
fishes which they had taken." 

Remarks on the Preceding, 

This miracle is recorded only in the Gospel of Luke, who not 
being of the immediate followers of Christ cannot be said to have 
witnessed it personally. May he not, however, be supposed to have 
received information of it from some other of the apostles who may 
have witnessed it personally? or to have derived it by tradition 
written or oral, existent in his day among the primitive Christians? 



REVIEW OF THE GOSPELS: THE MIRACLES. 51 

We have had occasion before to pass in review this miracle when 
treating of the call of the apostles; and, as we there remarked, 
would not this representation be designed to indicate the success 
that would attend those who would devote their lives to the 
winning of souls to the truth, to the conversion of men from sin 
to holiness, from ignorance to knowledge and wisdom, from darkness 
to light, and from the power of Satan unto God, from the ways of 
iniquity and wickedness to the ways of honesty and uprightness of 
life ? While working faithfully and industriously in the cause of 
God they should not despair if for a time they meet with difficulty 
and repulse, and have no apparent success. They are still sowing 
seeds, which will by and by spring up (perhaps in their absence), 
and bear fruit unto life. They may toil all night with no perceptible 
good result ; but let them toil on, nothing doubting, even when the 
day has come, and they may be assured that good results will ulti- 
mately crown their labors. It may also indicate the rate at which at 
certain periods of her history people should come in by conversion to 
the Christian Church. 

Miracle 5. He cures a demoniac at Capernaum, Mark, I. 23-28: 
" And there was in their synagogue a man with an unclean spirit ; 
and he cried out, saying : Let us alone ; what have we to do with 
thee, Jesus of Nazareth ? Art thou come to destroy us ? I know thee, 
who thou art, the Holy One of God. And Jesus rebuked him, saying : 
Hold thy peace, and come out of him. And when the unclean spirit 
had torn him and cried with a loud voice, he came out of him. And 
they were all amazed, insomuch that they questioned among them- 
selves, saying : What thing is this ? What new doctrine is this ? 
For with authority commandeth he even the unclean spirits, and they 
do obey him." And Luke, IV. 33-38 : " And in the synagogue there 
was a man, which had a spirit of an unclean devil, and cried out with 
a loud voice, saying : Let us alone ; what have we to do with thee, 
Jesus of Nazareth ? Art thou come to destroy us ? I know thee 
who thou art, the Holy One of God. And Jesus rebuked him, saying : 
Hold thy peace, and come out of him. And when the devil had 
thrown him in the midst, he came out of him, and hurt him not. And 
they were all amazed and spake among themselves, saying : What a 
word is this ! for with authority and power he commandeth the un- 
clean spirits, and they come out. And the fame of him went out 
into every place of the country round about." 

Remarks on the Preceding. 

This miracle is found recorded in two of the Gospels, that of 



52 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES , ETC. 

Mark and that of Luke. Mark, according to Church history, was 
a convert of Peter, and wrote his Gospel at Rome in compliance 
with a request of the converts there, who, not content with 
having heard Peter preach, pressed Mark, his disciple, to com- 
mit to writing a historical account of what he (Peter) had delivered 
to them.* It also sets down Mark the Evangelist as the same 
with John, whose surname was Mark, mentioned in Acts XIL 
±2-25 ; but Grotius maintains the contrary. Ancient Christian wri- 
ters agree in making Mark the Evangelist the interpreter of the Apos- 
tle Peter. Some explain this word to mean that the office of Mark 
was to translate into the Greek tongue the Aramaic discourses of the- 
Apostle ; whilst others adopt the view that Mark wrote a Gospel 
which conformed more exactly than the others to Peter's preaching, 
and thus " interpreted " it to the Church at large. Thus, opinions 
differ, but even if it were well known in early times nothing 
certain has come down to us in record, as to who the writer of 
the second Gospel was. Some ancient writer, however, has 
mooted the possibility of it being he who is represented in his 
Gospel alone as the young man with the linen cloth wrapped 
about his body who followed Jesus on the night of his arrest, 
by the chief priests and the authorities of the temple. Mark 
XIV, 51—52. But concerning this miracle, which we are con- 
sidering, we must allow it would not be a very easy matter even for 
eye-witnesses to give clear and satisfactory evidence of the casting 
of an invisible spirit by one human being out of another, an act 
which, we can conceive, could only be recognized in its effects, im- 
mediate or otherwise, upon the bearing and conduct of the individ- 
ual acted upon. But in this case there is a remarkable coincidence 
between the two narratives as to what the man with the unclean 
spirit said to Jesus, and the words that Jesus addressed to him, which 
would indicate that both accounts came from the same source to the 
writers, and that one of the accounts may have been copied from the 
other. Here the man with the unclean spirit speaks, saying : " Let 
us alone. What have we to do with thee, Jesus of Nazareth ; art 
thou come to destroy us ? I know thee, who thou art, the Holy One 
of God." It implies, however, that it was the unclean spirit or de- 
mon in the man, and not the man himself, that spoke ; for it says : 
" Jesus rebuked him, saying : Hold thy peace, and come out of him ; 
and when the unclean spirit or demon (according to Luke) had torn 

* See Kitto's History of the Bible, Art "Mark." 



EEVIEW OF THE GOSPELS: THE MIRACLES. 53 

him and cried with a loud voice, he came out of him." And further 
on, in Mark I. 34, it says : u And he healed many that were sick of 
divers diseases and cast out many demons, and suffered not the de- 
mons to speak because they knew him." Also, Luke IV. 40-41. 
" Now, when the sun was setting, all they that had any sick with 
divers diseases brought them unto him ; and he laid his hands on 
every one of them, and healed them. And demons also came out of 
many, crying out and saying : Thou art Christ, the Son of God. 
And he rebuking them, suffered them not to say that they knew him 
to be Christ." We must all allow these to have been strange phe- 
nomena, events such as few now-a-days, learned or unlearned, would 
think of noticing otherwise than in the after conduct of the indi- 
viduals. That such events as those here stated took place is not 
at all incredible. God uses men as his instrumentalities in produc- 
ing good effects upon and for their fellow human beings. It is he 
that produces such effects through the agency of men. The devil 
has also his agencies at work and so the world is full of spiritual 
forces at work in opposition to each other. In fact, as I have some- 
where clearly demonstrated, if the cosmos can be conceived as all 
material it can quite as truly be conceived as all spiritual and man is a 
cosmical epitome. The Primitive Christians, andindeed, to agreat ex- 
tent, the ancients, conceived themselves as surrounded and assaulted 
on every side by these invisible and intelligent bad spirits, or demons. 
But we do not know that they conceived themselves, as they ought 
to have done, to be controlling or superior spirits, whose duty, as 
well as privilege and interest, it was to keep those inferior spirits 
in subjection, not to be led or governed by them, but by reason 
to lead and govern them. We all carry about with us an infe- 
rior nature, which necessarily adheres to us as long as we are in 
this world. The tendency of this nature is to draw us downward, 
to make us depraved and corrupt, and to deprive us of the good use 
of our reason by enslaving us to itself. If we yield to it for a single 
moment, it acquires a dominion over us, and the more we give way 
and yield to its seductions, the more dominion it acquires over us by 
bringing us into subjection to our affections and desires ; so that in 
order to retain control and command of his carnal nature, man has to 
exercise his reason aright, and to crucify the flesh, with its affections 
and lusts. This probably is what gave rise to the idea of demons, or 
invisible evil spirits ; mankind being always disposed to attribute to 
other agencies, even invisible ones, the troubles which they experience 
in themselves, arising from their weakness their foibles, and their in- 
bred proneness to sin ; arising, we say, in the main, from each one's 
own carnal nature, which, though they may not have conceived it, 



54 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

has its intelligence of a certain kind ; for all nature and every part 
of it has its tendency. We may, however, remark that if people 
experience trouble or inconvenience from what they reasonably sup 
pose unfavorable spirits affecting them externally or otherwise, they 
should, generally speaking, look upon this experience as an omen 
most favorable to them, indicating that they have taken a step in the 
right direction in the way of godliness ; and should endeavor not to 
allow these unfavorable influences to impede them in their progress 
to perfection. If men have a painful experience in such a way, it 
should arise to them from their well-doing, and not from their evil- 
doing. It is a well-known fact that human beings all have an influ- 
ence on each other, and that this influence, when exercised volun- 
tarily, is more or less effective, according to the relative power of 
mind of the one that is exercising the influence, and the one that is 
the subject of his influence. Men in this way are to a certain extent 
made to participate in each other's thoughts and feelings, even with- 
out verbal intercommunication ; and hence, how important it is that 
men should will good to each other in order that all may participate 
in good thoughts and feelings. The holier and better disposed the 
man, the better will be his general influence upon his fellow-men, as 
well as his particular influence upon individuals ; and if he unites 
great strength of mind and of will to holiness and prayerfulness of 
heart, and a good disposition towards mankind, his influence for good 
will not only be very effective in general, but also when brought to 
bear in particular cases. And why could not Jesus Christ (say any 
such good and holy man as he is represented to have been) have 
wrought great and good effects upon the sick, and those who con- 
sidered themselves troubled with evil spirits, merely by bringing to 
bear upon them his good and holy influence ? The humble, intelli- 
gent, and holy spirit that is of God, really makes the proud spirit of 
the devil ashamed of itself, and the demons to skulk away and hide 
themselves. 

It is a well-known fact, too, that there are many in the world in 
our own day called ventriloquists, and others who do not go by that 
name, who exercise such power over the minds of their fellow-men 
as to make them believe that they hear voices speaking to them from 
the air, and from other places where it is evident that no human be- 
ing is present. In fact there is no end to such miracles as are wrought 
by ventriloquists, mesmerizers, &c, of our own day. By his art the 
skilful ventriloquist can so modify his own voice as to make it ap- 
pear to the hearers to proceed from any distance, in any direction, 
and from another than himself. We take the following illustration 
from "Dick's Works:" 



REVIEW OF THE GOSPELS: THE MIRACLES. 55 

" M. St. Gill, the ventriloquist, and his intimate friend returning 
from a place whither his business had led him, sought for shelter from 
an approaching thunder-storm in a neighboring convent. Finding 
the whole community in mourning, he inquired the cause, and was 
told that one of their body had died lately, who was the ornament 
and delight of the whole society. To pass away the time he walked 
into the church, attended by some of the religious, who showed him 
the tomb of their deceased brother, and spoke feelingly of the scanty 
honors they had bestowed on his memory. Suddenly a voice was heard, 
apparently proceeding from the roof of the choir, lamenting the situa- 
tion of the defunct in purgatory, and reproaching the brotherhood with 
their lukewarmness and want of zeal on this account. The friars, as 
soon as their astonishment gave them power to speak, consulted to- 
gether, and agreed to acquaint the rest of the community with this sin- 
gular event, so interesting to the whole society. M. St. Gill, who wished 
to carry on the trick a little farther, dissuaded them from taking this 
step, telling them that they would be treated by their absent breth- 
ren as a set of fools and visionaries. He recommended to them, how- 
ever, the immediately calling the whole community into the church, 
where the ghost of their departed brother might probably reiterate 
his complaints. Accordingly all the friars, novices, lay brothers, and 
even the domestics of the convent were immediately summoned and 
called together. In a short time the voice from the roof renewed its 
lamentations and reproaches, and the whole convent fell on their faces, 
and vowed a solemn reparation. As a first step they chanted a Be 
profundis in a full choir, during the intervals of which the ghost oc- 
casionally expressed the comfort he received from their pious exercises 
and ejaculations on his behalf. When all was over, the prior entered 
into a serious conversation with M. St. Gill, and on the strength of 
what had just passed sagaciously inveighed against the absurd incredu- 
lity of our modern skeptics and pretended philosophers on the article 
of ghosts or apparitions. M. St. Gill thought it high time to disabuse 
the good fathers. This purpose, however, he found it extremely 
difficult to effect until he had prevailed upon them to return with 
him into the church, and there be eye-witnesses of the manner in which 
he conducted this ludicrous deception." " Had," says Dr. Dick, " the 
ventriloquist in this case not explained the cause of the deception, a 
whole body of men might have sworn with a good conscience, that 
they had heard the ghost of a departed brother address them again 
and again in a supernatural voice." But to return to our immediate 
subject we may remark that the casting out of evil spirits in some such 
way as that we have recorded under the head of the miracle we are 
reviewing, appears certainly no more incredible to take place, though 



56 CREATOK AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

it come not to us attested by eye or ear witnesses of it, than those 
things commonly regarded as " wonders " which we so often experi- 
ence. Good men, men of God, should be deemed as competent to 
perform wonders as other men. 

Miracle 6. Christ heals Peter's mother-in-law of a fever at Caper- 
naum, Mark I. 29-31 : " And forthwith when they were come out of 
the synagogue, they entered into the house of Simon and Andrew, 
with James and John. But Simon's wife's mother lay sick of a fever, 
and anon they tell him of her. And he came and took her by the 
hand, and lifted her up ; and immediately the fever left her, and she 
ministered unto them." Matt. VIII. 14, 15 : " And when Jesus was 
come into Peter's house, he saw his wife's mother laid, and sick of a 
fever. And he touched her hand, and the fever left her ; and she 
arose and ministered unto them." Luke IV. 38, 39 : " And he arose 
out of the synagogue, and entered into Simon's house. And Simon's 
wife's mother was taken with a great fever, and they besought him for 
her. And he stood over her and rebuked the fever, and it left her ; 
and immediately she arose and ministered unto them." 

Remarks on the Preceding, 

This is recorded in three Gospels, that of Matt., of Mark, and of 
Luke. The narratives, although not worded exactly alike, do not 
contradict each other in terms. They do contradict each other, 
however, as to the time of the performance of the miracle, Mark and 
Luke placing it immediately after the healing of the demoniac in the 
synagogue ; Matthew, who does not mention the healing of this de- 
moniac, placing it after the healing of the Centurion's servant ; while 
in Luke it is placed before this event. Compare time of Luke IV. 
38, with Luke VII. 1-10. In Mark, it seems to imply or say that 
Simon and Andrew, with James and John, were in the house when 
the miracle was performed. Many Biblical students, therefore, in 
all the Christian ages have thought it strange that the writer of the 
fourth Gospel has not transmitted to posterity for the edification 
of people in all nations and ages an account of so affecting a scene 
as this must needs have been ; a scene evidently so affecting, as 
that its incidents, a person should reasonably suppose, would have 
imprinted themselves indelibly upon the memories of those who 
were present witnesses of them. Considering the other Gospel 
writers, Mark and Luke are decided as not of the number 
of the immediate followers of Christ ; nor was Matthew called to 
follow him till some time after the event* we are considering 



* See, with respect to the time of Matthew's call, Markll. 14; Matt. IX. 9; Luke V. 27, and 
compare it with the time of the performance of this miracle : Matt. VIII. 14, 15. 



REVIEW OF THE GOSPELS: THE MIRACLES. 57 

now is represented as having taken place. Peter and James, 
the other disciples, reported as having been present, were not 
Gospel writers; and therefore the evangelist who would be 
supposed to have been present at the performance of this 
miracle would be John, from whom the three evangelists 
who have recorded it might be supposed to have learned of it. 
Still it is not improbable that such an occurrence as the one here 
represented may have often taken place. As we have stated before, 
every human being has an influence upon others, and the better and 
holier the one is, the better and more effectual for good is one's in- 
fluence. This goodness and holiness of character which inevitably, 
not exclusively, springs from, and is connected with the knowledge 
of the true God, and faith in him, enables the individual possessing 
it to exert a very effectual influence for good upon the object he sets 
himself to benefit. And may it not have been so that some good man 
of the early Christians on entering the chamber of a sick female friend 
sympathizing deeply with her in her affliction, and greatly desiring to 
benefit her, acted on the nervous system of the invalid by the strength 
of his will, imparted to her his revivyfying and energising holy influ- 
ence, and enabled her, sympathizing as she was reciprocally as friend 
with friend to arise and " minister to them." There seems no improba- 
bility in the supposition that such occurrences have taken place, and, 
as we shall see more clearly as we proceed, the Spirit, though One, infi- 
nite in essence and intelligence, has gifts various and different. One 
human being has one faculty, another has another, and so the powers, 
the genius, the talents of various individuals are various ; and the bet- 
ter and more effectual for good will be the acquired powers of him who 
lives nearest and is most faithful to God in all truth, holiness, and 
righteousness ; for he will continually advance in wisdom and know- 
ledge nearer to perfection. May not the representation be designed 
to be a prophetic indication of the excellent effects which would flow 
from the promulgation of the gospel of truth to a world helpless in 
ignorance, and sick with sin ? 

Miracle 7. Christ heals a leper in Galilee, Mark I. 40-45 : " And 
there came a leper to him, beseeching him, and kneeling down to him 
and saying to him : If thou wilt, thou canst make me clean. And 
Jesus, moved with compassion, put forth his hand and touched him, 
and saith unto him : I will, be thou clean. And as soon as he had 
spoken, immediately the leprosy departed from him, and he was clean- 
sed. And he straitly charged him, and forthwith sent him away and 
saith unto him : See thou say nothing to any man ; but go thy way ; 
show thyself to the priest, and offer for thy cleansing those things 
that Moses commanded for a testimony unto them. But he went 



58 CREATOR AND COSMOS J OR, COSMOTHEOLOGIES, ETC. 

out, and began to publish it much, and to blaze abroad the matter, 
insomuch that Jesus could no more openly enter into the city, but 
was without in desert places ; and they came to him from every 
quarter." Matthew VIII. 2-5 : " And behold there came a leper and 
worshipped him, saying : Lord, if thou wilt, thou canst make me 
clean. And Jesus put forth his hand and touched him, saying : I 
will ; be thou clean ; and immediately his leprosy was cleansed. And 
Jesus saith unto him ; See thou tell no man, but go thy way, show 
thyself to the priest, and offer the gift that Moses commanded for a 
testimony unto them." Luke V. 12-15 : "And it came to pass when 
he was in a certain city, behold a man full of leprosy, who, seeing 
Jesus, fell on his face and besought him, saying : Lord if thou wilt, 
thou canst make me clean. And he put forth his hand and touched 
him, saying : I will, be thou clean. And immediately the leprosy 
departed from him. And he charged him to tell no man ; but go and 
show thyself to the priest, and offer for thy cleansing according as 
Moses commanded as a testimony unto them." 

Remarks on the Preceding. 

This miracle is recorded in the three first Gospels. As to the event 
itself of the performance of the miracle the narratives do not dis- 
agree in any such way as that they might be said to contradict each 
other ; but they would appear as variations in narrative of the same 
event. The principal reasons why some have thought that they 
contradicted each other were, first, because they coincide not as to the 
events which precede and follow the miracle, or in other words, as 
to the time of it; in Matthew's account this being placed in [order 
much before the healing of Peter's mother-in-law, while in Mark 
and Luke it is placed in order much after that event. And, 
secondly, because they have reflected that none of the relators 
of the miracle witnessed it himself, Mark and Luke not being 
claimed by the church as of the immediate followers of Christ and 
the call of Matthew to follow Jesus not taking place till after this 
event is said to have taken place, his call being recorded in Ch. IX 
of his Gospel, the next succeeding that wherein is the account of 
this miracle. How often, say they, do dreams and visions bring 
before men's minds spectres in human and other forms, apparently 
in all sorts of circumstances, states and conditions, and going 
through many metamorphoses and transformations, as it were, 
in their presence. Such visions, say they, may have given 
rise to the representations of some of the miracles recorded 
in the Gospels, especially in the case of some of those yet. 
to be considered. But on such a supposition the question natu- 



REVIEW OF THE GOSPELS: THE MIRACLES. 59< 

rally suggests itself, who or what caused the appearances in the im- 
aginations of those who believed they saw them as real ? This ques- 
tion may perhaps be best answered by asking another ; who or what 
causes the dreams and visions which occur to one's mind asleep and 
awake ? — for the mind, even when in a state of conscious activity in 
the day time, often experiences visions ; and there are some minds 
more susceptible of them than others. And who or what causes the 
appearances which our imagination conceives as real, and which we 
believe to be produced by the feats of a juggler operating his art in 
the room with us ? The early Christians were characteristically un- 
educated, weak-minded, and consequently superstitious men ; such, 
in the main, we have reason to believe the first professors of Chris- 
tianity were ; and such in the main were the Christians for two or 
three centuries after Christianity first took its rise ; and of such a 
character would some Christian churches have the great mass of 
their votaries to be now. It is well known how easy such minds are 
to be operated upon by those who understand them ; everything is 
mystery to them, and they are susceptible of all sorts of impressions ; 
one central or controlling mind, having gained their confidence, 
moulds the mass, instils into them the opinions he wishes to have 
them imbibe, and operates so on their imagination that he eventually 
makes them believe what he pleases. Especially if such an one have 
the power and tact which we see some men of modern times wielding, 
causing for the time a strong impression in vast and intelligent as- 
semblies of the appearances they present as realities, he is almost 
sure to produce a lasting conviction of the reality of such appear- 
ances in the minds of the ignorant and superstitious who trust in his 
honesty. There is no reason why any art or science may not be put 
to a good use ; yea, and many arts that are used for bad purposes 
may be made, if only those who exercise them will, to subserve the 
good. Nor is there any valid reason why the true and righteous 
man, the faithful and true servant of God, may not employ any art 
or faculty, natural or acquired, he may possess, whether it be other- 
wise called ventriloquism, jugglery, or any other name, in furthering 
the cause of truth and righteousness among mankind. But these 
arts should be used only for that purpose, and their use for the pur- 
pose of deceiving others, or for aggrandizing the one who exercises 
them, should be universally discountenanced, detested and deprecated. 
The good and prayerful man, who is active in God's cause, and trusts 
to God for help, will be assisted by him in his worthy efforts ; he is 
a worker together with God in advancing the cause of truth and 
righteousness in the world, and God is a co-worker with him in the 
doing of this work. If a large class of mankind who are popularly 



£0 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

looked upon as bad men, — if we may so speak, as the agents of Sa- 
tan, — perform in the eyes of the intelligent community such wonders, 
is it anything strange that the servant of God who is interested and 
active in his Master's cause, especially if he be possessed of some 
peculiar power, or art, or gift, whether natural or acquired, should 
perform signs and wonders quite as astonishing in the eyes of the 
ignorant, the weak-minded, and superstitious, but infinitely more 
beneficent in their design and effect, as will appear to all men of 
sense ? Some such gifted men there doubtless are now, and have 
always been in the Christian Church. John the Baptist, we may 
believe, was one of these, a real historical personage, and one of the 
greatest of the prophets. But even he was only one of the instru- 
ments which Deity made use of in the accomplishment of his pur- 
poses. These instruments for the accomplishment of the purposes 
of Deity among mankind spring up in the course of the ages among 
mankind themselves. They are sure to do their work ere they leave 
this earthly scene; and nothing can prevent it. They may, 
too, in the progress of their mission be understood as having 
performed some miracles; but, if so, they are only the agents 
in the performance, the omnipotent God being the real worker 
of the * miracles in accordance with his regular and norma} 
cosmical plan, which may sometimes to shortsighted human- 
ity appear wonderful. A miracle as the word means is 
merely a u - wonder " (and what is a wonder to one man, we know, 
may not be such to another,) a " sign " indicative of something else* 
The Greek word which is mostly used in the New Testament and 
translated miracle into our version is <rg;j.etov, literally "sign." And 
may not this vision or allegorical representation of the cleansing of 
the leper have been designed to indicate the cleansing and purifying 
effects which the doctrines of the Gospel of truth and holiness should 
have upon a world diseased with the leprosy of sin ? 

Miracle 8. Christ heals the Centurion's servant at Capernaum, 
Matt. VIII. 5-13 : " And when Jesus was entered into Capernaum, 
there came unto him a Centurion, beseeching him, and saying : Lord, 
my servant lieth at home sick of the palsy, grievously tormented. 
And Jesus saith unto him : I will come and heal him. The Centu- 
rion answered and said : Lord, I am not worthy that thou shouldest 
come under my roof ; but speak the word only and my servant shall 
be healed. For I am a man under authority, having soldiers under 
me ; and I say to this man : Go, and he goeth and to another : Come, 
and he cometh ; and to my servant : Do this, and he doeth it. When 
Jesus heard it, he marvelled and said to them that followed : Verily 
I say unto you, I have not found so great faith, no not in Israel. 
And I say unto you that many shall come from the east and west, 



REVIEW OF THE GOSPELS: THE MIRACLES. Gl 

and shall sit down with Abraham, and Isaac, and Jacob, in the king- 
dom of heaven. But the children of the kingdom shall be cast out 
into outer darkness ; there shall be weeping and gnashing of teeth. 
And Jesus said unto the Centurion : Go thy way ; and as thou hast 
believed so be it done unto thee. And his servant was healed in the 
self-same hour." Luke VII, 1-11 : " Now when he had ended all 
his sayings in the audience of the people, he entered into Capernaum. 
And a certain Centurion's servant who was dear unto him was sick 
and ready to die. And when he heard of Jesus, he sent unto him 
the elders of the Jews beseeching him that he would come and heal 
his servant. And when they came to Jesus, they besought him in- 
stantly, saying that he was worthy for whom he should do this : For 
he loveth our nation, and he hath built us a synagogue. Then Jesus 
went with them. And when he was now not far from the house, 
the Centurion sent friends to him, saying unto him : Lord, trouble 
not thyself; for I am not worthy that thou shouldest enter under 
my roof; wherefore neither thought I myself worthy to come unto 
thee ; but say in a word and my servant shall be healed. For I also 
am a man set under authority, having under me soldiers ; aud I say 
unto one : Go, and he goeth ; and to another : Come, and he cometh; 
and to my servant : Do this, and he doeth it. When Jesus heard 
these things, he marvelled at him, and turned him about, and said 
unto the people that followed him : I say unto you : I have not 
found so great faith, no, not in Israel. And they that were sent, re- 
turning to th<? house, found the servant whole that had been sick." 

Remarks on the Preceding, 

This miracle is recorded in two Gospels; wherein, although co- 
inciding not as to the time of the performance ; — in JVfatthew it 
occurring before the healing of Peter's mother-in-law, in Luke after 
that event ; — nor in the representations given in the two as to the 
preliminaries to the cure; are evidently found varying narratives of 
the same event. According to Matthew, the Centurion comes him- 
self to Jesus, on the latter having entered into Capernaum, and en- 
treats him in behalf of his sick servant ; upon which Jesus very 
promptly volunteers to come and heal him. But hereupon the Cen- 
turion with equal promptness remonstrates, saying that he was not 
worthy such a good and eminent person as Jesus should come under 
his roof, and asks him to speak the word only, and his servant shall 
be healed. At the same time he proclaims his own power and au- 
thority in such a manner as would lead one to suppose that he ex- 
hibited very little modesty. And Jesus on hearing this wondered 



62 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

and said to those 4 that followed him : u Verily I say unto you, I have 
not found so great faith, no, not in Israel. And I say unto you that 
many shall come from the east and from the west, and shall sit down 
with Abraham, Isaac, and Jacob, in the kingdom of heaven. But 
the children of the kingdom shall be cast out into outer darkness, 
where shall be weeping and gnashing of teeth." It appears from this 
last that the Centurion is not a Jew ; and the discourse otherwise rep- 
resents the rejection of the Jews for unbelief, and the acceptation or 
incoming of the Gentiles, into the new order of things which was now 
beginning to be brought about. Ace. to Luke, the Centurion does not 
himself come to Jesus at all, but sends to him the elders of the Jews, 
beseeching him to come and heal his sick servant, which, after they had 
faithfully represented to him the worthiness of the man in whose 
behalf they had made the request, he consents to do. And on his 
way thither, when he was now not far from the house, the Centurion 
sent yet friends to him, saying unto him : " Lord, trouble not thyself 
for I am not worthy that thou shouldest enter under my roof, wher- 
fore neither thought I myself worthy to come unto thee : but say in a 
word, and my servant shall be healed. He then goes on as before, ace. 
to Matt., — this time however having his friends his mouthpiece, — and 
proclaims his own power and authority. Though it cannot be said 
that either of the narrators was with Jesus when this miracle was 
performed ; for Matthew was not called to the Apostolate till after 
this event took place; still this of itself should not be taken to in- 
dicate want of authenticity in the records; the natural supposition 
being that the narrators had come in some way to learn of the event, 
and then related, in their somewhat variant ways, how, from what 
they had learned about it, they conceived it took place, as to 
the events and their order implied in the performance of the 
miracle. But would not the representation have been designed to 
indicate prophetically the future acceptation of the Gentile world to 
participation in the Christian system which was now begun to be 
inaugurated ? 

Miracle 9. — He raises the widow' *s son at Nam, Luke VII. 11-17 : 
" And it came to pass the day after, that he went into a city called 
Nain ; and many of his disciples went with him, and much people. 
Now, when he came nigh to the gate of the city, behold there was a 
dead man carried out, the only son of his mother, and she was a 
widow ; and much people of the city was with her. And when the 
Lord saw her he had compassion on her, and said unto her ; Weep 
not. And he came and touched the coffin, and they that bare it 
stood still. And he said : Young man, I say unto thee, arise. And 
he that was dead sat up and began to speak. And he delivered him 



REVIEW OF THE GOSPELS: THE MIRACLES. 63 

to his mother. And there came fear on all, and they glorified God, 
saying : That a great prophet is risen up among us ; and that God 
hath visited his people." 

Remarks on the Preceding* 

The fact that this miracle is recorded only by Luke, who was not 
accompanying Jesus at the time of its performance ; and the fact that 
no record of it appeareth in any of the other Gospels; although it 
is said that on this occasion " many of his disciples were with him 
and much people/ ' I say these facts need not necessarily be taken 
as indicating want of authenticity in the record we have of it; for, as 
said in the preceding case, the natural supposition is that he who 
transmitted this record did so from an account he had gotten from 
some one who had witnessed it or from tradition. 

The account of this miracle comes in Luke immediately after that 
of the healing of the Centurion's servant, which we have just looked 
over ; that is, but a night intervening between the two miracles. For 
it says, " it came to pass the day after that he went into a city called 
Nam, and many of his disciples went with him and much people.' ' 

Just then, as he with his company was drawing nigh to the city's 
gate, there was passing out from the city a funeral, he, whom they 
were bearing to burial, having been a young man, the only son of a 
widow woman. We can conceive, there was quite a concourse about 
the gate, when the company of Jesus met the funeral as it made its 
exit therefrom ; and that at the performance of this miracle there 
were no lack of lookers on, who would carry the news of it, so that 
it might easily have come to the knowledge of the third evangelist. 

Some, however, have supposed this record of the nature of an 
allegory, designed to represent the revival which Christianity would 
effect in the masses of the Israelitish youth from their old widowed 
mother of laws and ordinances to the life of true knowledge and 
active godliness. 

Miracle 10. He stills the tempest on the sea of Galilee, Matt. VIII. 
23-27 : " And when he was entered into a ship his disciples followed 
him. And, behold, there arose a great tempest in the sea, insomuch 
that the ship was covered with the waves ; but he was asleep ; and 
his disciples came to him and awoke him, saying ; Lord, save us : 
we perish. And he saith unto them : Why are ye fearful. O ye of 
little faith. Then he arose and rebuked the wind, and the sea ; and 
there was a great calm. But the men marvelled, saying ; " What 
manner of man is this, that even the winds and the sea obey him ? " 
Mark IV. 35-41 : " And the same day, when the even wj,s Gome, 
he saith unto them ; Let us pass over unto the other side. And 



64 CEEATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

when they had sent away the multitude, they took him even as he 
was in the ship. And there were also with him other little ships. 
And there arose a great storm of wind, and the waves beat into the 
ship, so that it was now full. And he was in the hinder part of the 
ship, asleep on a pillow; and they awake him, and say unto him: 
Master, carest thou not that we perish ? And he arose and rebuked 
the wind, and said unto the sea : „ Peace, be still. And the wind 
ceased and there was a great calm. And he said unto them. Why 
are ye so fearful ? How is it that ye have no faith ? And they 
feared exceedingly, and said one to another : " What manner of 
man is this, that even the wind and the sea obey him ? " Luke 
VIII. 22-26 : " And it came to pass on a certain day that he went 
into a ship with his disciples; and he said unto them: Let us go 
over to the other side of the lake. And they launched forth. And 
as they sailed he fell asleep ; and there came down a storm of wind 
on the lake, and they were filled with water, and were in jeopardy. 
And they came to him, and awoke him, saying : Master, master, we 
perish. Then he arose and rebuked the wind and the raging of the 
water ; and they ceased, and there was a calm. And he said unto 
them : Where is your faith ? And they being afraid wondered, 
saying one to another : What manner of a man is this ! For he 
commandeth even the winds and the water, and they obey him." 

Remarks on the Preceding. 

This miracle is recorded in the three first Gospels, in Matthew, 
in Mark and in Luke. The call of Matthew to the apostolate not 
taking place till after this miracle is represented to have been per- 
formed, the supposition is that these three writers have transmitted 
in this case, what they received verbally from those who witnessed 
it, or what they received from tradition concerning it oral or writ- 
ten. 

There is no doubt the three records mean to represent the 
same event or series of events, each writer giving the record of the 
events preceding and accompanying the miracle, with the miracle 
itself, from his own point of view. 

Where the disciples speak to Jesus or he to them in the direct 
oration they do not take great pains to give the exact words, in the 
exact order of their utterance, as we would expect in the case of a 
verbatim et literatim report of a sermon or an option nowadays 
from a short-hand reporter; but they vary their narrative even in 
the direct oration, each giving substantially what 'he understands 
was said, but in slightly varying language. 






REVIEW OF THE GOSPELS: THE MIRACLES. 65 

While the record has, of course, a historical significance it 
has also iu the mind of theologians an allegorical one of great in- 
terest when properly apprehended. 

Bat, to those who believe in a particular man, Jesus Christ, as 
represented in the gospels, the following arguments might appear 
likely. There may have happened to spring up a storm of wind as 
Christ and his company of disciples were crossing in their little 
vessel the sea of Galilee. This lake, 'tis true, is but narrow, some 
five or six miles wide at its widest part ; but still there would be no 
improbability in the Saviour, when the vessel was at some distance 
out from the shore and the disciples rowing for the other side, 
reposing himself on a pillow in the hinder part of the vessel, and 
falling asleep. A storm of wind arising suddenly, the ship would 
be tossed about on the waves, which alarming the disciples for fear 
of the vessel being wrecked, they would wake up their Lord and 
master in the hinder part of the ship. The storm soon abating, and 
the sea becoming calm on his awaking, the disciples would be under 
an impression that it had become so in obedience to his will or com- 
mand. Again, whirlwinds have doubtless in all ages occasionally 
passed over the surface of the eastern countries ; and if one of those 
squalls overtook a vessel on the lake, it would give it a violent 
shaking, — perhaps sink it, — and soon pass over, leaving the sea calm. 
If one of those happened to pass over the lake while the Saviour of 
the world, and his little devoted band of disciples were out sailing 
in their little craft, and they to survive it, the suddenness of the 
squall giving the Saviour scarcely time to wake up from his pillow, 
and its passing immediately away on his waking up, would leave 
the disciples under an impression that their beloved master had 
saved them from a watery grave. 

Moreover, and on the other hand, considering Christ in the light 
of a wonder-worker, that is, in the light of a spiritual medium who 
had the power of affecting variously the minds of men, it would not 
be unlikely that while out sailing with his disciples on the sea of Galilee, 
he would impress them with a sense of his power, affect their minds 
in such a way as they would believe that a storm was raging, and the 
waves rolling all around them, although no storm actually raged at 
the time. Considering Christ in such a light, he would have the 
power of affecting their minds variously, and this would be one of 
the effects he would be likely to produce, while, with composed coun- 
tenance and closed lips, apparently enjoying his repose on his pillow , 
and a suitable word spoken by him when he had opened his eyes 
would impress them with a sense of his great power in stilling the 
winds and the waves. It is to be presumed there are many now-a- 
5— d 



66 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

days, if we only knew them who have the faculty of producing similar 
effects on the minds of their fellow-men. And it is said there are 
many men who can mesmerise their fellows, notwithstanding the will 
and effort of the latter to resist their influence ; and that there are 
many who can make others believe they hear different voices speak- 
ing to them from different directions at the same time, where it is 
evident no human being is ; and that there are many who can make 
others believe they see real human beings and other objects, where 
if they examine they will soon discover that there is nothing, and 
will have to conclude that what they thought a human being or 
something else was merely a picture formed in their own mind, an 
illusion of their own imagination ! Yea, and that there are many who 
can make others believe they hear sounds and noises, — perhaps 
as of winds, musical instruments, etc., — coming to their ears from 
different directions, and producing sometimes the most discordant 
sounds, sometimes the most delightful and harmonious music, and 
sometimes as of the noise of a rushing and mighty wind, which will 
come, and continue for a little while, and pass away. Some of our 
readers will from their experience doubtless understand these things 
better than others. What wonder then that some such an effect as 
their believing they heard and were tossed and rocked by a mighty 
wind while they were sailing in their little vessel on the lake of 
Tiberias, should have been produced in the disciples' mind by 
Jesus, the master of the assembly. 

But would not the design of this allegorical representation be to 
indicate the state of the Christian Church in the future ? There was 
the little vessel, the ark, the Church, tossed about by evil and 
adverse influences upon the waves of a turbulent world ; and there 
was the pilot in the vessel, representing the Church's acknowledged 
governor, who would steer the vessel safely through, and keep it from 
sinking, when tossed at times by the world's adverse winds upon its 
boisterous waves ? As Christ and the Father is one, so each true 
disciple of Christ is one with him, possessed of, and actuated by the 
spirit of Christ ; and so long as the true spirit of Christ is largely in 
the Church so long will the vessel, though rocked by storms, ride 
safely over the most turbulent waves of the world. 

Miracle 11. He cures the demoniac of G-adara, Matt. VIII, 28-34 : 
" And when he was come to the other side into the country of the 
Gergesenes there met him two possessed with devils coming out of 
the tombs, exceeding fierce, so that no man might pass by that way. 
And behold they cried out saying : What have we to do with thee, 
Jesus, thou son of God ? Art thou come hither to torment us before 
the time? And there was a good way off from them a herd of many 



REVIEW OF THE GOSPELS: THE MIRACLES. 67 

swine, feeding ; so the devils besought him saying : If thou cast us 
out suffer us to go away into the herd of swine. And he said unto 
them : Go. And when they were come out they went into the herd 
of swine ; and behold the whole herd of swine ran violently down a 
steep place into the sea, and perished in the waters. And they that 
kept them fled, and went their ways into the city, and told every- 
thing, and what was befallen to the possessed of the devils. And, 
behold, the whole city came out to meet Jesus ; and when they saw 
him they besought him that he would depart out of their coasts." 
Mark V. 1-20 : " And they came over unto the other side of the sea, 
into the country of the Gadarenes. And when he was come out of 
the ship, immediately there met him out of the tombs a man with an 
unclean spirit, who had his dwelling among the tombs ; and no man 
could bind him, no, not with chains ; because that he had been often 
bound with fetters and chains, and the chains had been plucked 
asunder by him, and the fetters broken in pieces ; neither could any 
man tame him. And always night and day he was in the mountains 
and in the tombs, crying, and cutting himself with stones. But when 
he saw Jesus afar off he ran and worshipped him and cried with a loud 
voice and said : What have I to do with thee, Jesus, son of the Most 
High God ? I adjure thee by God that thou torment me not. For he said 
unto him : Come out of the man, unclean spirit. And he asked him. 
What is thy name ? And he answered, saying : My name is legion ; 
for we are many. And he besought him much that he would not 
send them away out of the country. Now there was there nigh unto 
the mountain a great herd of swine feeding. And all the devils 
besought him, saying : Send us into the swine, that we may enter 
into them. And forthwith Jesus gave them leave. And the unclean 
spirits went out and entered into the swine ; and the herd ran vio- 
lently down a steep place into the sea (they were about two thou- 
sand) and were choked in the sea. And they that fed the swine 
fled, and told it in the city, and in the country. And they went out 
to see what it was that was done. And they come to Jesus, and see 
him that was possessed with the devil and had the legion, sitting and 
clothed, and in his right mind ; and they were afraid. And they 
that saw it told them how it befel him that was possessed with the 
devil, and concerning the swine. And they began to pray him to 
depart out of their coasts. And when he was come into the ship he 
that had been possessed with the devil prayed him that he might ba 
with him. Howbeit Jesus suffered him not, but saith unto him : Go 
home to thy friends, and tell them how great things the Lord hatb 
done for thee, and hath had compassion on thee. And he departed 
and began to publish in Decapolis how great things Jesus had done 



68 CKEATOR AND COSMOS; OE, COSMOTHEOLOGIES, ETC. 

for him : and all men did marvel." Luke VIII. 26-40 : « And they 
arrived at the country of the Gadarenes, which is over against Galilee. 
And when he went forth to land there met him out of the city a cer- 
tain man which had devils a long time, and wore no clothes, neither 
abode in any house, tout in the tombs. When he saw Jesus, he cried 
out, and fell down before him, and with a loud voice said : What 
have I to do with thee, Jesus, son of God most High ? I beseech 
thee torment me not. (For he had commanded the unclean spirit to 
come out of the man. For oftentimes it had caught him ; and he 
was kept bound with chains and in fetters ; and he brake the bands 
and was driven of the devil into the wilderness.) And Jesus asked 
him, saying ; What is thy name ? And he said legion ; because 
many devils were entered into him. And they besought him that 
he would not command them to go out into the deep. And there was 
there a herd of many swine feeding on the mountain ; and they be- 
sought him that he would suffer them to enter into them. And he 
suffered them. Then went the devils out of the man and entered 
into the swine : and the herd ran violently down a steep place into 
the lake and were choked. When they that fed them saw what was 
done they fled, and went and told it in the city and in the country. 
Then they went out to see what was done ; and came to Jesus, and 
found the man out of whom the devils were departed sitting at the 
feet of Jesus, clothed, and in his right mind ; and they were afraid. 
They also which saw it told them by what means he that was pos- 
sessed of the devils was healed." 

Remarks on the Preceding. 

This miracle is found recorded in the three first Gospels. The 
call of Matthew to the Apostleship not yet having taken place, the 
supposition is, as in the preceding cases, that these writers received 
their information concerning this miracle from those who had wit- 
nessed it or from tradition. 

Because that in Matthew two demoniacs are mentioned, while in* 
Mark and Luke there is only one, would indicate nothing farther 
than variation in narrative of the same event or series of events ; 
for that all the records point to the same miracle is proved by the 
fact that all represent it as happening in the country of the Ger- 
gesenes or Gadarens, which means the same, a country on the 
borders of the sea of Galilee, where Christ and his disciples landed 
after having been tempest-tost upon that spacious lake; and all 
a°ree likewise in stating that when the outcast devils had entered 
into the swine these animals, to the number of about two thousand, 
ran down headlong into the lake and were drowned. That the same 



REVIEW OF THE GOSPELS: THE MIRACLES. 69 

event is pointed to in the three records is understood in the margin 
of our best reference Bibles. That the writers, even when quoting 
in the direct oration, use a great variety in narrative is simply, as 
we suppose, because each writes of it from his own stand point, and 
does not take great pains in stating the words of the discourses of 
Christ to the demoniac or of the latter to Christ, either verbatim or 
in the exact order of their utterance, but while coming near to this 
they manage to give the substance of the discourse, with a slight 
variation from each other in the narrative. According to Mark, for 
example, the demoniac addresses Jesus thus: " What have I to do 
with thee, Jesus, Son of the Most High God? I adjure thee by God 
that thou torment me not." According to Luke the demoniac says : 
" What have I to do with thee, Jesus, Son of God Most High? I 
beseech thee torment me not." And according to Matthew the two 
demoniacs address him in a still different way: " What have we to 
do with thee, thou Son of God? Art thou come hither to torment 
us before the time ?' ' Jesus then in Mark asks the demoniac, " What 
is thy name?" And he answers: " My name is legion; for we are 
many." And in answer to the same question in Luke the demoniac 
says briefly, " legion," Luke explaining this to mean that many 
devils were entered into him. These demoniacs did not like Jesus; 
he disturbed them, they said, before their time. And when the 
outcast devils had entered into the swine and the latter, as a conse- 
quence, ran down into the sea and got drowned their owners or 
keepers, as Mark tells us, ask Jesus to depart out of their limits; 
they being fully under the impression that he had caused them to 
lose their property, did not want him about them any longer. 
Theology determines the representation to have an allegorical 
significance as well as historical. And would not this al- 
legorical representation be designed to symbolise the future operation 
of the true Christian Church ? The circumstance of the spirits being 
represented as made by Jesus to go out of the men or man would in- 
dicate the salutary effect of the holy influence of the true Christians of 
all ages in purifying the hearts and reforming the lives of the unclean 
and unholy. And the further circumstance of the unclean spirits be- 
ing permitted to enter into swine would indicate that the evil and 
depraved, when left to themselves, if they persisted in their evil course 
would go on from bad to worse till they should be helplessly lost. They 
are left to themselves and they choose to add sin to sin, one diabolical 
malign, and impure affection to another, till, having reached the climax 
of wickedness, they rush headlong into the depths of ungodliness and 
despair, and perish in the gulf of perdition. Is it not lamentable 
that man, the only rational creature, the highest of the animal 
creation, being left free to act, should choose the evil course and 



70 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

debase himself to the level of the lowest of the scale of the animal 
creation, when, if he had chosen and pursued the good course, he 
might have become equal to, or higher than the angels of heaven. 

Miracle 12. He cures a man of the Palsy at Capernaum, Matt. IX. 
1-8 : " And he entered into a ship, and passed over, and came into 
his own city. And, behold, they brought unto him a man sick of 
the palsy, lying on a bed; and Jesus seeing their faith said unto the 
sick of the palsy : Son, be of good cheer, thy sins be forgiven thee. 
And, behold, certain of the Scribes said within themselves ; this man 
blasphemeth. And Jesus, knowing their thoughts, said : Wherefore 
think ye evil in your hearts ? For whether is it easier to say : Thy 
sins be forgiven thee, or to say : Arise and walk ? But that ye may 
know that the Son of Man hath power on earth to forgive sins : (then 
saith he to the sick of the palsy :) Arise take up thy bed and go 
unto thine house. And he arose and departed to his house. But 
when the multitudes saw it they marvelled, and glorified God, which 
had given such power unto men." Mark II. 3-13 : " And they came 
unto him, bringing one sick of the palsy, which was borne of four. 
And when they could not come nigh unto him for the press, they 
uncovered the roof where he was ; and when they had broken it up, 
they let down the bed wherin the sick of the palsy lay. When 
Jesus saw their faith he said unto the sick of the palsy ; Son, thy 
sins be forgiven thee. But there were certain 1 of the Scribes sitting 
there and reasoning in their hearts : Why doth this man thus speak 
blasphemies ? Who can forgive sins but God only ? And immedi- 
ately when Jesus perceived in his spirit that they so reasoned among 
themselves he said unto them : Why reason ye these things in your 
hearts ? Whether is it easier to say to the sick of the palsy : Thy 
sins be forgiven thee, or to say ; Arise, and take up thy bed and walk ? 
But that ye may know that the Son of Man hath power on earth to 
forgive sins (he saith to the sick of the palsy) : I say unto thee arise 
and take up thy bed, and go thy way into thine house. And imme- 
diately he arose, took up the bed, and went forth before them all, 
insomuch that they were all amazed and glorified God, saying : We 
never saw it on this fashion." Luke V. 18-27 : " And, behold, men 
brought in a bed a man which was taken with the palsy ; and they 
sought to bring him in and lay him before him. And when they 
could not find by what way they might bring him in because of the 
multitude, they went upon the housetop, and let him down through 
the tiling with his couch in the midst before Jesus. And when he 
saw their faith he said unto him : Man, thy sins are forgiven thee. 
And the Scribes and the Pharisees began to reason, saying : Who is 
this that speaketh blasphemies ? Who can forgive sins but God 



EEVTEW OF THE GOSPELS: THE MIRACLES. 71 

alone? But when Jesus perceived their thoughts, he, answering, 
said unto them : What reason ye in your hearts ? Whether it is easier 
to say : Thy sins be forgiven thee, or to say : Rise up and walk ? 
But that ye may know that the Son of Man hath power upon the 
earth to forgive sins (he said unto the sick of the palsy) : I say unto 
thee, arise, and take up thy couch, and go unto thine house. And 
immediately he rose up before them and took up that whereon he 
lay, and departed to his own house, glorifying God ; and they were 
all amazed and glorified God ; and were filled with fear, saying : 
We have seen strange things to-day." 

Remarks on the Preceding. 

This miracle, it is seen, is recorded in three Gospels. It is known 
that all three accounts are meant to be of the same event from the cir- 
cumstance that the call of Matthew, to follow Jesus, is mentioned in 
each Gospel immediately succeeding the account of this miracle. 
That there are variations in the accounts of this same event in the 
three records does not necessarily imply that they are contradictory. 
It simply implies, as in the former cases, that each one relates the 
event from his own standpoint, using his liberty when relating in 
the direct as well as in the oblique oration. In Matthew, for ex- 
ample, it is stated simply that " one sick of the palsy was brought 
to Jesus, lying on a bed," etc. In Mark and Luke it is said further 
that, " when by reason of the crowd they could not approach Jesus 
with the palsied man they went up on the house top (the houses being 
flat roofed in Palestine), uncovered the roof and let him down in the 
midst before Jesus." He seeing their faith and sympathising with 
the paralytic orders him to arise, take up his bed and carry it to his 
house, which the recruited man does forthwith. The variations in 
the direct oration in giving the expressions of Jesus to the sick man 
in pronouncing his sins forgiven, as according to Matthew, " Son, 
be of good cheer, thy sins be forgiven thee;" according to Luke, 
" Man, thy sins are forgiven thee," point simply to the idea of 
each narrator giving the event from his own point of view. As in 
the other cases theology finds in this representation an allegoric 
as well as an historic signification. But may there not have 
been some event which gave rise to the representation, an event, 
likely, of the nature of a dream or vision, indicating something 
with respect to the Christian Church, and which he who conceived 
it, believed to be real ? It is a fact, however, that all human beings 
possess the power of influencing each other for good or for evil, 
and their influence on each other corresponds to a great extent 



72 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

with their moral character. The good and holy man will have 
a good and holy and energising influence upon his neighbor, and vice 
versa. Also, the will and desire of the good and holy man are 
seconded by God, for they are in accordance with His will, and 
God is a co-worker with him. Is it altogether improbable then 
that the life-imparting and energising influence of some good 
and intelligent men among the early christians may have produced . 
astonishingly good effects upon certain invalids, such as this 
paralytic is represented to have been ? Some people believe 
themselves invalids when they really are not ; but the condition in 
which they imagine themselves often springs from indisposition to 
activity, sheer laziness, if we may so speak, on their own part, a 
morbid state of their bodily and mental faculties. And might not 
this reputed paralytic have been one of this large class of persons 
that now exist, and, doubtless have always existed in the world ; 
who, having heard of the great and beneficent wonder-worker before, 
believing what he said to him now, and taking courage at his com- 
mand, springs to his feet, and carries his bed to his house. This lat- 
ter hypothesis may, in a measure, correspond with the ideas of those 
who believe in a particular man, Jesus Christ, who is represented in 
the Gospels. But in consideration of the trouble which the bearers 
of this paralytic are represented to have taken in bringing him to 
Jesus, would not this allegorical representation have been designed 
to teach us that we should leave nothing undone in the way of prayer 
and supplication to God, and in every other way which may bring 
them benefit, in behalf of our afflicted friends and neighbors ? 
These representations have all, of course, an historical signifi- 
cance as well as symbolical, just as is really and impliedly 
in the cosmos. All will confess that this universe around us, 
the course and operations of nature, is to us a stupendous miracle, yea 
an infinity of stupendous miracles, which we cannot and dare not 
begin to explain. 

Miracle 13. He restores to life Jairus' daughter at Capernaum. 
Matt. IX. 18-19, 23-26. " While he spake these things unto them, 
behold there came a certain ruler and worshipped him, saying : My 
daughter is even now dead ; but come and lay thy hand upon her, 
and she shall live. And Jesus arose and followed him, and so did his 
disciples. — And when Jesus came into the ruler's house, and saw the 
minstrels and the people making a noise, he said unto them: Give 
place, for the maid is not dead, but sleepeth. And they laughed him 
to scorn. But when the people were put forth he went in and took 
her by the hand, and the maid arose. And the fame of it went 
abroad into all that land." Mark V. 22-24, 35-43 : " And behold 



REVIEW OF THE GOSPELS : THE MIRACLES. 73 

there cometh one of the rulers of the synagogue, Jairusby name; and 
when he saw him he fell at his feet, and besought him greatly, saying : 
My little daughter lieth at the point of death ; come and lay thy 
hands on her, that she may be healed, and she shall live. And Jesus 
went with him, and much people followed him and thronged him. — 
While he yet spake, there came from the ruler of the Synagogue's 
house, certain, which said : Thy daughter is dead, why troublest thou 
the master any further? As soon as Jesus heard the word that was 
spoken, he saith unto the ruler of the synagogue : Be not afraid, only 
believe. And he suffered no man to follow him, save Peter and 
James, and John, the brother of James. And he cometh to the house 
of the ruler of the synagogue, and seeth the tumult, and them that 
wept and wailed greatly. And when he was come in he saith unto 
them : Why make ye this ado and weep ? The damsel is not dead, 
but sleepeth. And they laughed him to scorn. But when he had 
put them all out, he taketh the father and the mother of the damsel, 
and them that were with him, and entereth in where the damsel was 
lying. And he took the damsel by the hand and said unto her : 
Talitha cumi, which is being interpreted: Damsel, I say unto thee, 
arise. And straightway the damsel arose and walked ; for she was 
of the age of twelve years. And they were astonished with a great 
astonishment. And he charged them straitly that no man should 
know it, and commanded that something should be given her to 
eat." Luke VIII. 41-43, 49-56 : " And behold, there came a man, 
named Jairus, and he was a ruler of the synagogue ; and he fell down 
at Jesus' feet, and besought him that he would come into his house ; 
for he had only one daughter, about twelve years of age, and she lay 
a-dying. But as he went the people thronged him. — While he yet 
spake there cometh one from the ruler of the synagogue's house, say- 
ing to him: Thy daughter is dead; trouble not the master. But 
when Jesus heard it, he answered him, saying : Fear not, believe only 
and she shall be made whole. And when he came into the house he 
suffered no man to go in, save Peter and James and John, and the 
father and mother of the maiden. And all wept and wailed her ; but 
he said : weep not ; she is not dead, but sleepeth. And they laughed 
him to scorn, knowing that she was dead. And he put them all out, 
and took her by the hand, and called, saying : Arise. And her spirit 
came again, and she arose straightway, and he commanded to give 
her meat. And her parents were astonished ; but he charged them 
that they should tell no man what was done." 

Remarks on the Preceding. 

This miracle is recorded in three Gospels. Neither of the narrators 



74 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES , ETC. 

excepting Matthew was of the number of the immediate disciples of 
Christ. In this case, however, it is said both in Luke and Mark, 
that he suffered no man to be present at the performance of this 
miracle but Peter, James and John and the parents of the damsel. 
The natural supposition in this case accordingly is that these three 
narrators received their information of the miracle from some or 
all of those disciples who had been present at its performance or 
from tradition of it, oral or written. 

What variation appears in their records of it arises from their 
independently narrating concerning it from their several standpoints. 
This independent style of narration of theirs appears in their quoting 
in the direct as well as in the oblique oration and implies in it nothing 
of * the nature of mutual contradiction. For example, according to 
Matthew, when Jesus comes into the house, he says: Give place, 
for the maid is not dead but sleepeth. According to Mark: " Why 
make ye this ado? the damsel is not dead but sleepeth." And ac- 
cording to Luke : Weep not ; she is not dead but sleepeth ; which 
expressions are evidently all variations of narratives used with refer- 
ence to the same event. And in regard to what Jesus says to the 
damsel in effecting her resurrection, in Matthew it is said: " When 
the people were put forth he went in and took her by the hand and 
the maid arose." In Mark it is : " He took the damsel by the hand 
and said unto her, Talitha Cumi, that is to say, Arise, and 
she arose and walked," etc. And according to Luke: " He took 
her by the hand and called, saying, Arise, And she arose and 
he commanded to give her meat;" which are all evidently varia- 
tions in narration of the same event. This representation, 
like the others, hath an allegorical as well as a historical sig- 
nificance. " But would not this representation have been 
designed to teach us that when any of our friends or neighbors are 
in a dying state we should, together with using every other means for 
their amelioration, never give up hopes of them, but should persist in 
prayer to God for their recovery, until they are evidently beyond 
hope ? Or, that if any of our friends or neighbors are in a state of 
sinning, we should use, together with our precept and example to 
them, our prayers to God in their behalf? And this we should 
persist in doing, and not be put off with the idea of our troubling 
the master. We should eternally besiege and compass the throne of 
grace as the importunate widow did the unjust judge, until we 
eventually have become the instruments of effecting in them a 
change of heart and a reformation of life. 



REVIEW OF THE GOSPELS : THE MIRACLES. 75 

Miracle 14. Matt. IX. 20-23. He cures a woman of a bloody issue, 
at Capernaum. — " And behold a woman which was diseased with an 
issue of blood twelve years, came behind him and touched the hem 
of his garment ; for she said within herself: if I may but touch his 
garment I shall be whole. But Jesus turned him about, and when 
he saw her he said : Daughter, be of good comfort ; thy faith hath 
made thee whole. And the woman was made whole from that hour." 
Mark V. 25-34 : " And a certain woman which had an issue of blood 
twelve years, and had suffered many things of many physicians, and 
had spent all that she had, and was nothing bettered, but rather grew 
worse, when she heard of Jesus, came in the press behind, and touched 
the hem of his garment. For she said : If I may touch but his clothes 
I shall be whole. And straightway the fountain of her blood was 
dried up ; and she felt in her body that she was healed of that plague. 
And Jesus, immediately knowing in himself that virtue had gone out 
of him, turned about in the press and said : Who touched my clothes ? 
And his disciples said unto him : Thou seest the multitude throng- 
ing thee, and sayest thou : Who touched me ? And he looked round 
about to see her that had done this thing. But the woman, fearing 
and trembling, knowing what was done in her, came and fell down 
before him and told him all the truth. And he saith unto her : 
Daughter, thy faith hath made thee whole ; go in peace and be whole 
of thy plague." Luke VIII. 43-48 : " And a woman having an issue 
of blood twelve years, which had spent all her living upon physicians, 
neither could be healed of any, came behind all and touched the bor- 
der of his garment ; and immediately her issue of blood staunched. 
And Jesus said : Who touched me ? When all denied, Peter and 
they that were with him said : Master, the multitude throng thee 
and press thee, and sayest thou : Who touched me ? And Jesus 
said : Somebody hath touched me ; for I perceive that virtue is gone 
out of me. And when the woman saw that she was not hid, she came 
trembling, and falling down before him, she declared unto him before 
all the people for what cause she had touched him, and how she 
was healed immediately. And he said unto her : Daughter, be of 
good comfort : thy faith hath made thee whole ; go in peace." 

Remarks on the Preceding. 

This miracle is found recorded in the three first Gospels. The 
call of Matthew to follow Christ is recorded before in the same 
chapter, and therefore, he might be supposed to have been with 
Christ at this performance, while the other two might be supposed 
to have learned it from him, from the other disciples who were 
present on the occasion, or from tradition. 



76 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

Although there be some variation in narration, — some of the 
accounts being more full than the others, — yet all evidently mean 
to refer to the same event. 

They all agree that the woman had been ailing with the issue of 
blood for twelve years, as well as in the very strong faith which 
she reposes in Jesus. 

The variations in narrative with respect to the direct as well as 
the oblique oration is carried out independently ; as in the other 
cases, according to the view taken of the matter by each writer 
from his own standpoint. 

In each of the three narratives Jesus attributes the result 
to the woman's own faith; and it is here intimated, as in other 
similar cases, that as one believes a thing to be so it is to 
him. Would not this representation have been designed 
to show us that we should continually exercise firm faith in the 
power and goodness of God, as well as perform the requisite acts ? 

Miracle 15. He restores to sight two blind men, at Capernaum, 
Matt. IX. 27-31 : " And when Jesus departed thence two blind men 
followed him, crying and saying : Son of David, have mercy on us. 
And when he was come into the house, the blind men came to him ; 
and Jesus saith to them : Believe ye that I am able to do this ? They 
said unto him : Yea, Lord. Then touched he their eyes, saying : 
According to your faith be it unto you. And their eyes were opened ; 
and Jesus straitly charged them saying : See that no man know it. 
But they, when they were departed, spread abroad his fame in all 
that country." 

Remarks on the Preceding. 

The cure of these blind men is by Jesus attributed to the faith 
they reposed in him. "Believe ye that I am able to do this?" 
They answer him, " Yea, Lord." Then he touched their eyes, 
saying, "According to your faith be it unto you." Their eyes 
were accordingly opened. Would not this representation have 
been designed to foreshow the taking away of the blindness of super- 
stition and ignorance from both Jew and Gentile, as an effect of the 
promulgation of the true Christian doctrine ? 

Miracle 16. Christ heals one possessed of a dumb spirit at Caper- 
naum, Matt. IX. 32-34: "And as they went out, behold, they 
brought to him a dumb man possessed with a devil. And when the 
devil was cast out the dumb spake, and the multitudes marvelled, 
saying : It was never so seen in Israel. But the Pharisees said : He 
casteth out devils through the prince of the devils." Luke XI. 14 : 
" And he was casting out a devil, a.nd it was dumb. And it came 
to pass when the devil was gone out the dumb spake, and the people 



REVIEW OF THE GOSPELS: THE MIRACLES. 77 

wondered. But some of them said : He casteth out devils through 
Beelzebub, the chief of the devils." 

Remarks on the Preceding. 

This is found recorded in two gospels, and in both places it 
seems only to be mentioned casually. But according to Matthew it 
was the man that was dumb ; and according to Luke it was the 
devil by which the man was possessed that was dumb ; but as both 
of them agree that the man spoke when the devil was cast out, the 
inference is that his dumbness resulted from his being possessed of 
the devil. Would not this interesting representation have been 
designed to indicate the good effects of true Christian doctrine upon 
a world distempered and lethargic with moral and physical disease, 
resulting from superstition, ignorance, and sin ? But the man being 
brought to a realizing sense of his true condition by the light of 
the knowledge which the gospel affords him, speaks out, and the 
people wondered at the good effects produced in him, which they 
also begin to realize in themselves through his influence. The 
Pharisees, however, allege that he casts out the devils through th e 
prince of the devils ; but in the sequel it is satisfactorily proved 
that this is effected by the spirit of God. (See Luke XL 17-27.) 

Miracle 17. He cures the infirm man of Bethesda, at Jerusalem, 
John V. 1-9 : li After this there was a feast of the Jews ; and Jesus 
went up to Jerusalem. Now there is at Jerusalem by the sheep-market 
a pool which is called in the Hebrew tongue Bethesda, having five 
porches. In these lay a great multitude of impotent folk, of blind, 
halt, withered, waiting for the moving of the water. For an angel 
went down at a certain season into the pool, and troubled the water ; 
whosoever then first after the troubling of the water stepped in was 
made whole of whatsoever disease he had. And a certain man was 
there, which had an infirmity thirty and eight years. When Jesus 
saw him lie, and knew that he had been now a long time in that case, 
he saith unto him : Wilt thou be made whole ? The impotent man 
answered him : Sir, I have no man, when the water is troubled, 
to put me into the pool : but while I am coming, another steppeth 
before me. Jesus saith unto him : Rise, take up thy bed, and walk. 
And immediately the man was made whole, and took up his bed, 
and walked ; and on the same day was the Sabbath." 

Remarks on the Preceding. 

The record of this miracle is found only in John's Gospel. This 
pool had five porches, by which we are to understand five covered 



78 CREATOK AXD COSMOS; OK, COSMOTHEOLOGIES, ETC. 

entrances. In and around these were crowded the diseased and infirm, 
each waiting their opportunity to go into the pool, when the angel had 
moved the waters: " For an angel went down at a certain season 
into the pool and troubled the water ; whosoever then first, after the 
troubling of the water, stepped in was made whole of whatsoever 
disease he had." Unless those among the diseased who were deaf, 
and who could not hear the waters moving, we may conceive a 
great commotion amongst those awaiting the troubling of the 
waters, — the crutches rattling, the walls and floors being begroped 
and bescrambled over by the blind and lame, the paralytics languidly 
turning themselves in anxious expectancy of some one coming to 
help them into the pool. This invalid now of 38 years standing 
Jesus cured, so rendering it unnecessary for him to enter the 
pool. Is it then probable that the invalid, having heard of 
Christ before, had considerable faith in the goodness of his character, 
and in His power to work miracles, and hoped that he might, when 
He would come the way, do some good for him ? And then the 
benign aspect of Jesus when present answering in a degree his 
expectations and his hopes : the words which Jesus speaks to him, 
accompanied by his vivifying and energizing influence upon his dilapi- 
dated system, strengthens his faith and increases his energy, so that 
he believes himself a new man, and springs to his feet at the command 
of the world's Saviour, takes up his bed, as the one cured of the 
palsy, and travels away with it to his house. And may he not have 
been one of that large class who are not really in as bad a condition 
as they imagine themselves to be, and would have others believe they 
are ? This man, as the restored paralytic, is made to undergo quite 
a protracted examination of the Jews as to the agent and manner of 
his healing on the Sabbath-day. 

But would not this interesting representation have been designed 
mainly to teach the superstitious Jews and all like them, who are 
over punctilious about the keeping of the Sabbath-day, the incon- 
sistency and wickedness of pursuing such a course to the neglect of 
the weightier matters of the law, charity and beneficence to the sick, 
the afflicted, and the poor ; grace, mercy, and truth to all mankind ? 
In fact, are not all these representations of healing on the Sabbath- 
day pointedly designed to show that great and universal truth that 
the Sabbath was made for man and not man for the Sabbath ? When 
men live aright they will spend the Sabbath and every other day 
well. 

Miracle 18. He cures a man with a withered hand, in Judsea, Matt. 



REVIEW OF THE GOSPELS: THE MIRACLES. 79 

XII. 10-13 : " And, behold, there was a man which had his hand 
withered. And they asked him, saying : Is it lawful to heal on the 
Sabbath-days ? that they might accuse him. And he said unto them: 
What man shall there be among you, that shall have one sheep, and 
if it fall into a pit on the Sabbath-day, will he not lay hold on it, 
and lift it out? How much then is a man better than a sheep? 
Wherefore it is lawful to do well on the Sabbath-days. Then saith 
he to the man : Stretch forth thine hand. And he stretched it forth; 
and it was restored whole, like as the other." 

Remarks on the Preceding, 

This miracle of the healing of the man with the withered 
hand is recorded only in Matthew's Gospel and the represen- 
tation is evidently designed to teach the same kind of lesson as the 
one we have examined immediately before, namely, that the Sabbath 
was made for man, and not man for the Sabbath. 

Miracle 19. He cures a blind and dumb demoniac, at Capernaum. 
Matt. XII. 22, 23 : There was brought unto him one possessed with 
a devil, blind, and dumb : and he healed him, insomuch that the 
blind and dumb both spake and saw. And all the people were 
amazed, and said : Is not this the Son of David ? But when the 
Pharisees heard it, they said : This fellow doth not cast out devils, 
but by Beelzebub the prince of the devils, &c. 

Remarks on the Preceding, 

This account of the cure of the blind and dumb man is also recorded 
only in Matt. Were it not that this demoniac is represented as blind 
as well as dumb, we would conclude this representation to be only 
a repetition of that which we examined under the head of No. 16, 
the account of which is found in Matt. IX. 32, 33, and Luke XI. 14. 
In both cases the account of the miracle is followed by the same 
argument of the Jews as to Christ's casting out devils through Beel- 
zebub the prince of the devils, and his refutation of that argument. 
Would not this allegorical representation have been designed to 
indicate the good effects which would be produced by the knowledge 
and enlightenment which the gospel would afford to a benighted 
world, by which, realizing their condition, men would speak out their 
experience as well as see their state ? And should it not teach God's 
children that they should be eternally active, as far as lies in their 
power, in doing deeds of charity and beneficence to suffering 
humanity ? 



80 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

Miracle 20. He feeds five thousand at Decapolis. Matt. XIV. 15- 
21 : " And when it was evening, his disciples came to him, saying : 
This is a desert place, and the time is now past ; send the multitude 
away, that they may go into the villages, and buy themselves victuals. 
But Jesus said unto them : They need not depart ; give ye them to 
eat. And they say unto him : We have here but five loaves, and two 
fishes. He said : Bring them hither to me. And he commanded 
the multitude to sit down on the grass, and took the five loaves, and 
the two fishes, and looking up to heaven, he blessed, and brake, and 
gave the loaves to his disciples, and the disciples to the multitude. 
And they did all eat, and were filled : and they that had eaten were 
about five thousand men, besides women and children." Ace. to 
Mark. VI. 34-45: "And Jesus, when he came out, saw much people, 
and was moved with compassion toward them, because they were as 
sheep not having a shepherd, and he began to teach them many things. 
And when the day was now far spent, his disciples came unto him, 
and said: This is a desert place, and now the time is far passed: 
send them away that they may go into the country round about, and 
into the villages, and buy themselves bread : for they have nothing 
to eat. He answered and said unto them, Give ye them to eat. And 
they say unto him : Shall we go and buy two hundred pennyworth 
of bread, and give them to eat ? He saith unto them : How many 
loaves have ye ? go and see. And when they knew, they say : Five, 
and two fishes. And he commanded them to make all sit down by 
companies on the green grass. And they sat down in ranks, by hun- 
dreds and by fifties. And when he had taken the five loaves and 
the two fishes, he looked up to heaven, and blessed, and brake the 
loaves, and gave them to his disciples to set before them : and the 
two fishes divided he among them all. And they did all eat, and 
were filled. And they took up twelve baskets full of the fragments, 
and of the fishes. And they that had eaten of the loaves were about 
five thousand men." Luke IX. 12-18 : " And when the day began 
to wear away, then came the twelve, and said unto him : Send the 
multitude away, that they may go into the towns and country round 
about, and lodge, and get victuals : for we are here in a desert place. 
But he said unto them : Give ye them to eat. And they said : We 
have no more but five loaves and two fishes ; except we should go 
and buy meat for all this people. For they were about five thousand 
men. And he said to his disciples, Make them sit down by fifties in 
a company. And they did so, and made them all sit down. Then 
he took the five loaves and the two fishes, and looking up to heaven, 
he blessed them, and brake, and gave the disciples to set before the 
multitude. And they did eat, and were all filled : and there was 




CHRIST BLESSING CHILDREN. 






REVIEW OF THE GOSPELS: THE MIRACLES. 81 

taken up of the fragments that remained to them twelve baskets." 
John VI. 5-15 : " When Jesus then lifted up his eyes, and saw a 
great multitude come unto him, he saith unto Philip : Whence shall 
we buy bread, that these may eat ? And this he said to prove him : 
for he himself knew what he would do. Philip answered him : Two 
hundred pennyworth of bread is not sufficient for them, that every 
one of them may take a little. One of his disciples, Andrew, Simon 
Peter's brother, saith unto him : There is a lad here, which hath 
five barley loaves, and two small fishes : but what are they among so 
many? And Jesus said : Make the men sit down. Now there was 
much grass in the place. So the men sat down, in number about 
five thousand. And Jesus took the loaves : and when he had given 
thanks, he distributed to the disciples, and the disciples to them that 
were set down ; and likewise of the fishes as much as they would. 
When they were filled he said unto his disciples : Gather up the 
fragments that remain, that nothing be lost. Therefore they gath- 
ered them together, and filled twelve baskets with the fragments of 
the five barley loaves, which remained over and above to them that 
had eaten. Then those men, when they had seen the miracle that 
Jesus did, said: This is of a truth that prophet that should come 
into the world." 

Remarks on the Preceding. 

We find this miracle recorded in the four Gospels. Christ here 
from a limited supply miraculously provides food for a large num- 
ber of people ; like he produces from like. This is evidently in 
the cosmical order of the historical experience of the production of 
food for the animal creation, namely, of like from like. Wheat, 
rye, barley, maize sometimes produce five hundredfold. Who will 
say that God doth not produce all those things. Or who would 
think of bringing forth any natural product unless from the seed 
and the media already there existing wherefrom it may come? 
This is the experience worldwide of all the ages of history. 
The four Gospels, wherein this is recorded, signify the world- 
wide, — east, west, north, and south, — therefore, you have 
the four Gospels bearing witness to this miracle of God mir- 
aculously producing food for mankind; and the experience of 
the whole world backing up the four Gospels in this very thing 
of God's miraculously providing food for mankind. For who 
will pretend to say that this cosmical order, in which food is 
6— d 



82 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

produced is not miraculous? Or will any man undertake to say 
that he could himself originate such an order and means. 
No one will say that he can and therefore every one should 
come up like a man and confess that this whole cosmical order, 
even particularizing the order of the production of food, is a 
miracle, so far as he is concerned. Man cannot create or annihilate 
the minutest particle of matter, nor can he create the simplest food- 
producing seed. Why then all this cry for miracles, while men are 
in the midst of an infinitude of miracles ? 

But would not this allegorical representation have been designed 
to prefigure the order and manner in which the Christian Church 
should be established and carried on ? There was the Church's ac- 
knowledged Head, the central figure of the group, supplying spiritual 
life by His doctrine and example, as found in the gospel, to mankind 
through the instrumentality of His apostles, the true ministers, or 
rather missionaries, of the Christian Church. The number that were 
present and partook of the repast, five thousand, five being in pro- 
phetic language a limited, imperfect number, would indicate that the 
number of mankind which would enter the Christian Church, and 
accept of Christianity in any age would be limited. While twelve, 
being the number of the Church, a perfect number (cf the twelve 
tribes of Israel, the twelve apostles, the twelve stars on the woman's 
head, and the twelve gates of the new Jerusalem, Revelation) indi- 
cates that the gospel was designed and is amply sufficient for all 
mankind ; and six being the half of twelve, and five being less than 
six, the five thousand mentioned as partaking of the feast would 
perhaps indicate that at no age of the world would quite half the 
number of mankind be really Christians. There is still, it is seen, 
ample work for true Christian men who desire to be active in the 
cause of God, in the conversion to true and genuine Christianity of 
what remains to make up the large number of five-twelfths or over 
of the human race, a number which has never yet been enrolled as 
acknowledged Christians, and which it will yet take time and earnest 
activity for Christianity to attain. But when shall come the happy 
age when five-twelfths of the human race shall be real and true 
Christians ? Such a state of things is certainly much to be desired 
and sought after. 

Miracle 21. Jesus walks on the Sea of Galilee, Matthew XIV. 22- 
34 : " And straightway Jesus constrained his disciples to get into a 
ship, and to go before him to the other side, while he sent the mul- 
titudes away. And when he had sent the multitudes away, he went 



REVIEW OF THE GOSPELS : THE MIRACLES. 83 

up into a mountain apart to pray ; and whan the evening was come, 
he was there alone. But the ship was now in the midst of the sea, 
tossed with waves : for the wind was contrary. And in the fourth 
watch of the night Jesus went unto them, walking on the sea. And 
when the disciples saw him walking on the sea, they were troubled 
saying : It is a spirit ; and they cried out for fear. But straightway 
Jesus spake unto them, saying : Be of good cheer ; it is I ; be not 
afraid. And Peter answered and said : Lord, if it be thou, bid me 
come unto thee on the water. And he said : Come. And when 
Peter was come down out of the ship, he walked on the water, to go 
to Jesus. But when he saw the wind boisterous, he was afraid ; and 
beginning to sink, he cried, saying; Lord, save me. And immedi- 
ately Jesus stretched forth his hand, and caught him, and said unto 
him. O thou of little faith, wherefore didst thou doubt ? And when 
they were come into the ship, the wind ceased. Then they that 
were in the ship came and worshipped him, saying : Of a truth thou 
art the Son of God." Mark VI. 45-53 : " And straightway he con- 
strained his disciples to get into a ship, and to go to the other side 
unto Bethsaida, while he sent away the people. And when he had 
sent them away, he departed unto a mountain to pray. And when 
even was come, the ship was in the midst of the sea, and he alone 
on the land. And he saw them toiling in rowing ; for the wind was 
contrary unto them : and about the fourth watch of the night he 
cometh unto them, walking upon the sea, and would have passed by 
them. But when they saw him walking on the sea, they supposed 
it to be a spirit, and cried out, for they all saw him, and were troubled. 
And immediately he talked with them, and saith unto them: Be of 
good cheer : it is I ; be not afraid. And he went up unto them into 
the ship ; and the wind ceased : and they were sore amazed in them- 
selves beyond measure, and wondered. For they considered not the 
miracle of the loaves : for their heart was hardened." John VI. 15- 
22: " When Jesus therefore perceived that they would come by force 
to make him a king, he departed again into a mountain himself alone. 
And when even was come, his disciples went down unto the sea, and 
entered into a ship, and went over the sea toward Capernaum. And 
it was now dark, and Jesus was not come to them. And the sea 
arose by reason of a great wind that blew. So when they had rowed 
about five and twenty or thirty furlongs, they see Jesus walking on 
the sea, and drawing nigh unto the ship : and they were afraid. 
But he saith unto them : It is I ; be not afraid. Then they willingly 
received him into the ship : and immediately the ship was at the 
land whither they went." 



84 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Remarks on the Preceding, 

This miracle is recorded in Matthew, Mark, and John. In all 
these it is found immediately following the account of the feeding 
of the five thousand, and it may appear strange it does not appear 
in this position in Luke also, where an account is given, as well as 
in the others, of the miracle of the loaves and fishes. There ia 
no doubt, therefore, that all three records refer to the same event, 
whether or not they may vary in their narratives as to it. There 
is, however, a remarkable sameness in those narratives, even in 
their quotations in the direct oration; notice, for example, the ad- 
dress of Christ to those in the ship, as he approaches them walking 
on the water, in Matthew and Mark. " Be of good cheer; it is I ; 
be not afraid." In John the expression is the same, only that he 
leaves out the first clause of the sentence, "Be of good cheer" 
(Greek 9a.pst.Ts). 

John represents the Savior as being very popular with the mul- 
titude after he had fed them ; and the meal being over and the 
people well satisfied, " When Jesus perceived that they would come 
by force and make him a king he departed again into a mountain 
himself alone." The evening having come on without his return 
to them his disciples get into a ship and sail over the sea toward 
Capernaum ; and after it had become dark there arose a great wind 
and they were in great fear lest the ship should sink. But looking 
behind them over the lake they see the form of a man, as it were 
walking on the water, and suppose it to be an apparition. But as 
the form draws nearer they recognize in it Jesus, walking towards 
them. " And as the disciples saw him walking on the sea they 
were troubled, saying: It is a spirit; and they cried out for 
fear." Jesus straightway tells them not to fear that it is he that 
is approaching. And he thereupon gets on board and the wind 
ceases. 

Thus it is in Mark and John ; but in Matthew there is a slight 
expansion of the narrative as follows. Peter seeing him approach 
the ship walking on the water, as the winds blow and before he is 
quite sure who it is, says: Lord, if it be thou, bid me come unto 
thee on the water. And he said, Come. Peter thereupon comes 
down out of the ship and proceeds to walk on the water towards 
Jesus. But, beginningto sink in the midst of the boisterous waves, 
he was afraid and cried out, saying, " Lord, save me." Jesus im- 
mediately stretched out his hand and catching him addressed him 



REVIEW OF THE GOSPELS ! THE MIRACLES. 85 

thus: " O thou of little faith, wherefore didst thou doubt?" They 
having come into the ship the wind ceased, and the people on 
board, disciples and crew, come and confess Jesus to be the Son 
of God. 

Would not this representation mean to teach us that we should 
take Christ with us wherever we go, in order that we, like the un- 
wise virgins, who were found without oil in their lamps, may not 
be found out of Christ? Whatever we undertake should be by us 
begun, continued and ended with Christ. We should not set out 
on a journey without having him in our company, nor begin any 
enterprise unless we know that he is with us in it. 

Thus reposing our trust in him while doing our manifold duties 
in life we may rest assured that he will be near to help us in 
seasons of adversity and to save us in seasons of danger. When 
we are buffeted by the world and its boisterous winds we may be 
sure he will be near to stretch out his hand to keep us above 
water; and by his spirit to comfort our hearts, to plead our cause, 
and to still the angry, adverse winds. Thus fortified within and 
going in the way of rectitude, we shall not, like Peter, begin 
to sink as we walk towards Jesus, but shall walk firmly and com- 
placently with him to the goal of the accomplishment of our duty. 

The representation is, indeed, designed to teach us that we 
should firmly trust in God in seasons of adversity and not neglect 
to work at the oars in the performance of all our duties. That, in 
short, while we cultivate the true faith in our heart and life we 
should not negleet good works. From the writings of some of 
•* the Ante-Nicene Christian Fathers," as for example those of 
Clement of Alexandria, much sound instruction of a varied nature, 
tending to general enlightenment and edification may be derived. 

Miracle 22. He heals the daughter of the woman of Canaan, near 
Tyre, Matt. XV. 22-28 : " Then Jesus went thence and departed 
into the coasts of Tyre and Sidon. And, behold, a woman of 
Canaan came out of the same coasts, and cried unto him, saying : 
Have mercy on me, O Lord, son of David : my daughter is 
greviously vexed with a devil. But he answered her not a word. 
And his disciples came and besought him saying. Send her away; 
for she crieth after us. But he answered, and said : I am not sent 
but unto the lost sheep of the house of Israel. Then she came and 
worshipped him, saying: Lord help me. But he answered and said: 
It is not meet to take the children's bread and to cast it to dogs. 
And she said ; Truth, Lord ; yet the dogs eat of the crumbs which 
fall from their master's table. Then Jesus answered, and said unto 



86 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES , ETC. 

Her : woman, great is thy faith ; be it unto thee even as thou wilt. 
And her daughter was made whole from that very hour. " Mark 
VII. 24-31 : " And from thence he arose, and went into the borders 
of Tyre and Sidon, and entered into a house, and would have no 
man know it ; but he could not be hid. For a certain woman, 
whose young daughter had an unclean spirit, heard of him and came 
and fell at his feet : the woman was a Greek, a Syrophcenician by 
nation ; and she besought him that he would cast forth the devil out 
of her daughter. But Jesus said unto her : Let the children first 
be filled: for it is not meet to take the children's bread and /to 
cast it unto the dogs. And she answered and said unto him : Yea, 
Lord ; yet the dogs under the table eat of the children's crumbs. 
And he said unto her,: For this saying go thy way ; the devil is gone 
out of thy daughter. And when she was come to her house she 
found the devil gone out, and her daughter laid upon the bed." 

Remarks on the Preceding. 

This miracle is recorded in the two first Gospels. Jesus would 
appear here in his missions of philanthropy to have gone just over 
the bounds of the old Israelitish kingdom, not however beyond the 
bounds of its national language. The old language of Tyre and 
Sidon, as well as of Judaea and Samaria, was the genuine old 
Hebrew. In the days of the Saviour the people of that sea coast 
strip were called Syrophcenicians. We are informed by Mark that this 
woman, whose daughter was cured, was of Greek descent. However 
this may have been when she saw the Saviour she seems almost in- 
stinctively to have recognized in him not only virtue but supernatural 
ability. She at once thought he might be able to help her young 
daughter, who was so often troubled, as we would say, with fits and 
hysterics. We have noticed before what a sanctifying and energizing 
influence some good and holy men exercise upon their fellows. 
We have seen, too, that the natural and acquired powers and gifts 
of human beings are various, one possessing one gift, genius, or 
talent, another another, and so these varying as the people are nu- 
merous. Is it then an improbable case that the holy and energising 
influence of some good, intelligent, and prominent man among the 
early Christians, the disciples of John the Baptist, when brought 
steadily and powerfully to bear upon a female possessed of a bad 
temper, of impure habits and unholy affections, should have availed 
to work in her the beginning of a complete change of heart and life, 
which gradually and in due time was perfected ? For God always 
seconds the prayers and assists the efforts of the good and holy man 
who is active in his cause, and he will bring to perfection that change 
of moral character which by his assistance is happily begun. The 



REVIEW OF THE GOSPELS: THE MIRACLES. 87 

gospel represents the Saviour's doctrine as being that salvation was 
of, and primarily and especially for the Jews. And would not this 
Syrophcenician woman with her depraved offspring, crying to be 
cleansed and healed, represent in the allegory all the outside or Gen- 
tile world earnestly expecting admission into the Christian Church, 
which they obtained upon their renunciation of their old idolatry and 
evil habits, and their profession of the true Christian faith, and 
practising a new manner of life ? 

Miracle 23. He heals a deaf and dumb man, at Decapolis, Mark, 
VII. 31-37 : " And again departing from the coasts of Tyre and Sidon 
he came into the sea of Galilee through the midst of the coast of De- 
capolis. And they bring unto him one that was dumb, and had an 
impediment in his speech, and they beseech him to put his hand upon 
him, and he took him aside from the multitude and put his fingers 
into his ears, and he spit and touched his tongue. And looking up 
to heaven he sighed, and saith unto him: Ephphatha, that is, be 
opened : and straightway his ears were opened and the string of his 
tongue was loosed, and he spake plain. And he charged them that 
they should tell no man ; but the more he charged them so much the 
more a great deal they published it ; and were beyond measure as- 
tonished, saying : He hath done all things well, he maketh the deaf 
to hear and the dumb to speak." 

Remarks on the Preceding, 

This is recorded only in Mark. The circumstance or event 
which gave rise to this representation may perhaps have been a 
dream or a vision, which last may occur to the mind that is sus- 
ceptible of it, as well in its waking moments in the broad daylight, 
as in the time of sleep in the hours of night. Occurring to the mind 
in the state of sleep, the mental representation is called a dream or 
vision ; occurring in the waking moments when the mind is active, 
it is called a vision. These mental representations are sometimes so 
well defined, complete and impressive, setting forth so faithfully all 
the parts and characters of a state or condition, change of state or 
condition, progression or action with respect to persons or things, or 
both, and also accompanied sometimes with appropriate words in the 
language of the person to whom they are revealed, that the mind, 
especially the superstitious and ignorant mind, is apt to think them 
real. And may not this dream or vision, or allegory (for the reader 
may have it which of these he thinks best, ) have indicated some- 
thing in particular with respect to the Christian Church ? Would 



88 CREATOR AND COSMOS ; OR, COSMOTHEOLOGTES, ETC. 

not the opening of the ears have indicated that mankind was about 
to have communicated to them the doctrines of the Gospel which 
they, would understand ; and the loosening of the tongue after the 
opening of the ears that on having heard and learned these doctrines 
men would be disposed to speak boldly and freely in defence of 
them, and in communicating them to others ? 

Miracle 24. He feeds four thousand, at Decapolis, Matt. XV. 32-39 : 
" Then Jesus called his disciples unto him, and said : I have compas- 
sion on the multitude, because they continue with me now three days, 
and have nothing to eat : and I will not send them away fasting, lest 
they faint by the way. And his disciples say unto him : Whence should 
we have so much bread in the wilderness, as to fill so great a multitude ? 
And Jesus saith unto them : How many loaves have ye ? And they said : 
Seven, and a few little fishes. And he commanded the multitude to 
sit down on the ground. And he took the seven loaves and the fishes, 
and gave thanks, and brake them, and gave to his disciples, and the 
disciples to the multitude. And they did all eat, and were filled: 
and they took up of the broken meat that was left seven baskets full. 
And they that did eat were four thousand men, besides women and 
children. And he sent away the multitude, and took ship and came 
into the coasts of Magdala." Mark VIII. 1-9 : " In those days the 
multitude being very great, and having nothing to eat, Jesus called 
his disciples unto him, and saith unto them : I have compassion on 
the multitude, because they have been with me now three days, and 
have nothing to eat : and if I send them away fasting to their own 
houses, they will faint by the way : for divers of them came from far. 
And his disciples answered him : From whence can a man satisfy 
these men with bread here in the wilderness ? And he asked them : 
How many loaves have ye ? And they said, seven. And he com- 
manded the people to sit down on the ground : and he took the seven 
loaves, and gave thanks, and brake, and gave to his disciples to set 
before them ; and they did set them before the people. And they 
had a few small fishes : and he blessed, and commanded to set them 
also before them. So they did eat, and were filled : and they took 
up of the broken meat that was left seven baskets. And they that 
had eaten were about four thousand : and he sent them sway." 

Remarks on the Preceding, 

This miracle is recorded in the two first Gospels. It indicates 
another beneficent act of the philanthropic Saviour as he goes about 
from place to place doing good, healing the sick, cleansing the 
lepers, casting out devils, giving sight to the blind, hearing to the 



REVIEW OF THE GOSPELS: THE MIRACLES. 89 

deaf, speech to the dumb and food to the hungry. Here, in creat- 
ing food for the people, from like he produces like, which is in the 
regular cosmical order of God's providence and from which he 
rarely departs, except at the time of the introduction of new dis- 
pensations such as the Mosaic and the Christian. The second, third 
and fourth books of the Pentateuch as well as the four Gospels 
give us much light on this subject. Here the Saviour has pity upon 
the multitude because, said he, " they continue with me three days, 
and have nothing to eat ; and I will not send them away fasting lest 
they faint by the way." We can conceive that after a three days' 
fast he had to supply very much food for over four thousand people ! 
And we can see how considerate God is of the wants of his people, 
much more so, indeed, than many earthly parents are of the wants 
their children ! Jesus, in going around among the people, must have 
exercised upon them a great attraction ; his love for mankind was 
a magnet which attracted all unto him. They collected to him 
from all quarters and were so occupied with his speeches and 
miracles that they neglected not only their own comforts, but 
necessities. This representation is, of course, historic and 
also allegoric ! It evidently sets forth the same thing 
in relation to the Christian Church which a prophetic dream or vis- 
ion might have done. There is the number four (four thousand fed) 
which is understood to denote world-wide extension,having reference, 
perhaps, to the Roman Empire, often in Scripture spoken of as the 
world, but which bears only a small proportion to the size of the 
whole world as now known, (cf. the four beasts of Daniel, Dan. VII., 
united at last in one, the Roman Empire, the four winds, the four 
corners of the earth, the four living creatures upholding the throne 
of Deity, and the New Jerusalem lying four-square : See Book of 
Revelation.) And, also, the number seven, denoting completeness, 
perfection, which symbolizes variously the Deity in relation to the 
world, and in his providential dealings with it (cf. the stone having 
seven eyes, Zech. III. 9 ; the lamb with seven horns and seven eyes, 
the seven spirits of God ; the seven seals, seven trumpets, seven vials, 
seven thunders : and the beast having seven heads and ten horns, 
ten being understood as a world number a little over the square of 
three, and the combination indicating that the complete spiritual and 
temporal power were united in one, or in other words, that the 
earthly being or combination which the symbol represented, assumed 
and exercised the prerogatives of Deity together with that of an earth- 
ly power: See Book of Revelation.) The seven loaves would here 
indicate then that Christianity was designed to be amply sufficient 
for, and adapted to all mankind ; the four thousand that the whole 



90 CREATOR AND COSMOS ; OR, COSMOTHEOLOGTES, ETC. 

Roman Empire would be converted to it, at least nominally, which, 
is known to have been accomplished within the first twelve centuries 
after the preaching of John the Baptist. And the seven baskets full of 
fragments taken up would still indicate Christianity to be amply sufli- 
cient, designed, and adapted for the rest of the world outside of the Ro- 
man Empire. Should not this be an encouraging incentive to the faith- 
ful and true missionaries of Christianity, not of the Romish, the Greek, 
or the Reformed Church in particular, but of true and living Christ- 
ianity, to concentrate and continue their efforts for the spread of the 
gospel in its true light, and the conversion of the heathen world to 
its doctrines ? 

Miracle 25. He gives sight to a blind man, at Bethsaida. Mark 
VIII. 22-26 ; " And he cometh to Bethsaida ; and they bring a blind 
man unto Him, and besought Him to touch him. And he took the 
blind man by the hand, and led him out of the town ; and when he 
had spit on his eyes and put his hand upon him he asked him, if he 
saw ought. And he looked up and said : I see men, as trees, walk- 
ing. After that he put his hands again upon his eyes, and made him 
look up; and he was restored, and saw every man clearly. And he 
sent him away to his house, saying : Neither go into the town, nor 
tell it to any in the town. 

Remarks on the Preceding. 

This miracle is recorded only in Mark. The representation has, of 
course, both an historic and allegoric significance. As an allegory 
it is designed to indicate something in relation to the church's 
future. The taking of the blind man by the hand and leading him 
out of the town by Jesus would indicate that the doctrines of the 
Gospel were to be communicated to men by peaceable means, that men 
were to be led, not driven, into a belief of them, won to the Gospel in- 
telligently and freely on their part, and not dragooned into a profession 
of certain dogmas and doctrines, as was practised so largely by the 
Church of Rome, nor forced by penal statutes, as was done by the 
Reformed churches. His coming to his sight gradually, first being 
able to see men as trees walking, and then being able to see clearly, 
would indicate that men need to be taught and study for themselves 
for some time before they have attained perfection in the knowledge 
of the truth. 

The Transfiguration. 

Although the transfiguration on the mount is not ordinarily reck- 
oned among the miracles, yet so much account has been and is made 
of it that we deem it expedient to give a passing review of it here. 



REVIEW OF THE GOSPELS : THE MIKACLES. 91 

According to Matthew XVII. 1-14 : " And after six days Jesus tak 
eth Peter, James, and John his brother, and bringeth them up into 
an high mountain apart, and was transfigured before them : and his 
face did shine as the sun, and his raiment was white as the light. 
And, behold, there appeared unto them Moses and Elias talking with 
him. Then answered Peter and said unto Jesus : Lord, it is good 
for us to be here ; if thou wilt, let us make here three tabernacles ; 
one for thee, and one for Moses, and one for Elias. While he yet 
spake behold a bright cloud overshadowed them; and behold, a voice 
out of the cloud, which said : This is my beloved son, in whom I am 
well pleased ; hear ye him. And when the disciples heard it they 
fell on their face and were sore afraid. And Jesus came and touched 
them and said : Arise, and be not afraid. And when they had lifted 
up their eyes they saw no man, save Jesus only. And as they came 
down from the mountain Jesus charged them saying : Tell the vision to 
no man until the Son of Man be risen again from the dead. And his 
disciples asked Him, saying : Why then say the Scribes that Elias 
must first come ? And Jesus answered and said unto them : Elias truly 
shall first come and restore all things. But I say unto you that Elias 
is come already, and they knew him not, but have done unto him 
whatsoever they wished. Likewise shall also the Son of Man suffer 
of them. Then the disciples understood that He spake unto them of 
John the Baptist." Mark IX. 2-14 : " And after six days Jesus taketh 
with him Peter and James and John, and leadeth them up into an 
high mountain apart by themselves ; and he was transfigured before 
them; and his raiment became shining exceeding white as snow, so 
as no fuller on earth can white them. And there appeared unto 
them Elias with Moses, and they were talking with Jesus. And 
Peter answered and said to Jesus : Master, it is good for us to be 
here : and let us make three tabernacles, one for thee, and one for 
Moses and one for Elias. For he knew not what to say for they 
were sore afraid. And there was a cloud that overshadowed them, 
and a voice came out of the cloud, saying : This is my beloved son : 
hear him. And suddenly when they had looked round about they 
saw no man any more, save Jesus only with themselves. And as 
they came down from the mountain he charged them that they should 
tell no man what things they had seen till the Son of Man were risen 
from the dead. And they kept that saying with themselves ques- 
tioning one with another what the rising from the dead should mean. 
And they asked him, saying ; Why say the Scribes that Elias must 
first come ? And he answered and told them : Elias verily cometh 
first, and restoreth all things ; and how is it written of the Son 
of Man that he must suffer many things and be set at naught. But 



' ^ CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES , ETC. 

I say unto you that Elias is indeed come, and they have done unto 
him whatsoever they wished, as it is written of him." Luke IX. 
28-37 : " And it came to pass about an eight days after these sayings 
he took Peter and John and James and went up into a mountain to 
pray. And as he prayed the fashion of his countenance was altered, 
and his raiment was white and glistening. And behold there talked 
with him two men which were Moses and Elias, who appeared in 
glory and spake of his decease which he should accomplish at Jerusa- 
lem. But Peter and they that were with him were heavy with sleep ; 
and when they were awake they saw his glory, and the two men 
that stood with him. And it came to pass as they departed from 
him Peter said unto Jesus ; Master, it is good for us to be here ; and 
let us make three tabernacles, one for thee, and one for Moses, and 
one for Elias ; not knowing what he said, while he thus spake there 
came a cloud and overshadowed them, and they feared as they en- 
tered into the cloud. And there came a voice out of the cloud say- 
ing : This is my beloved Son ; hear him. And when the voice was 
past, Jesus was found alone. And they kept it close and told no 
man in those days any of those things which they had seen. 

Remarks on the Preceding. 

This scene is recorded in the three first Gospels. Many Chris- 
tians have regretted there had not been record of it in the fourth 
Gospel also, whose author is said in the records to have been one 
of the three who witnessed it. The natural supposition is that the 
three authors, who have recorded it, obtained their information of 
it from John and the other two, Peter and James, who witnessed 
it with him. 

Because the narratives differ somewhat as to the time of the 
event, in Matt, and Mark, at the opening of the narrative, it being 
said that " after six days," and in Luke, in " about eight days 
after these things," all, be it noticed, reckoning from the same 
point of time, " he taketh Peter, James and John, and bringeth 
them up into a high mountain," etc.; and because they differ 
somewhat in their statements in the direct, as well as in the oblique 
oration; as, for example, Matthew has the voice to speak from the 
clouds thus: " This is my beloved son, in whom I am well pleased, 
hear ye him." Mark and Luke: " This is my beloved son, hear him.' ' 
And, according to Matthew, Peter says to Jesus : < ' Lord it is good for 
us to be here ; if thou wilt let us make three tabernacles, one for thee, 
and one for Moses and one for Elias ; ' ' according to Mark and Luke : 



REVIEW OP THE GOSPELS : THE MIRACLES. 93 

*' Master, it is good few us to be here ; and let us make,' ' etc., because , 
I say, the narratives thus differ somewhat, this does not indicate 
any farther than that they are slight variations in narrative of the 
same event and should not be thought of as impugning their authen- 
ticity. Although this representation hath an historic as well as an 
allegoric significance, still it is not improbable there may have been 
an event of the nature of a dream or vision which gave rise to the 
representation of the transfiguration. In Matthew's account of it 
(ch. XVII, 9) Jesus, as they descend from the mountain, enjoins 
upon the disciples to tell the vision (opa/ia) to no man. And, in 
Luke's account (ch. IX, 32), it is said that Peter and they that 
were with him were heavy with sleep ; and when they were awake 
they saw his glory and the two men (Moses and Elias), that were 
with him; which might mean that they still perceived the vision in 
their mind's eye or reflected upon it. But the representation is 
prophetic and undoubtedly foreshows the future exaltation of the 
ideal Christ among mankind. This prophecy, we know, has been 
eminently fulfilled in the history of Christendom. For many ages 
the praises and glories have been attributed to Christ in a most 
extravagant, exaggerated and blasphemous way, in such ways 
indeed as he never, when on earth, would have accepted, but 
would have refused with contempt, aware that they arose from 
hypocricy or ignorance. In human history we meet not with any 
being in the human shape or in whose name mankind was person- 
ified, excepting it were Buddha, who attained to such praise and 
glory from the human species as did Jesus of Nazareth. No in- 
telligent theologian will deny to believers the propriety of present- 
ing their petitions to God in the name and through the merits and 
mediation of Jesus Christ, they having his self-denying life and his 
cross for their sakes continually in view. Many good commentators 
upon the fulfillment of the prophecies of Revelation in the history 
of Christendom have been of the opinion that the reason the 
Arabian and Turkish Mahometans overcame the Roman empire of 
the East, where so long the cross was revered, was because of the 
idolatrous practices into which the Christians and the Christian 
government of that empire had fallen and which they had long 
practised; that it was in short a proof of the retributive justice of 
God upon that Roman empire on account of its idolatrous practices 
and its horribly brutal cruelties. Of that empire Unitarianism, 
under the name of Mahometanism, has been long the ruling re- 



94 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

ligion; and this religion, though it has its faults, does not appear 
to tolerate idolatry as generally understood, but continues to be as 
determined in its iconoclasm as it is simple in its system of ideas. 

But, now, granting that this representation of the transfiguration 
on the mount is of the nature of a prophetic vision, as appears 
evidently to be the case, then there should be care taken not to give 
it any extravagant interpretation, but only such a sober interpreta- 
tion, in congruity with other parts of Scripture, Old and New, as 
the representation clearly justifies. 

Such visions and dreams should not be much thought about, or 
attended to : the young and the old should always exercise their 
reason, and walk in the plain path of duty and of rectitude, and let 
the high ones who spend their time in exercising their powers in in- 
fluencing and deceiving the minds of others take care of themselves, 
and not allow them to gain any advantage over them by their seduc- 
tive schemes. 

Miracle 26. He cures a boy possessed of a devil at Tabor, Matthew 
XVII. 14-26 : And when they were come to the multitude there 
came to him a man kneeling down to him, and saying : Lord, have 
mercy on my son, for he is a lunatick and sore vexed ; for ofttimes 
he falleth into the fire and oft into the water. And I brought him to 
thy disciples and they could not cure him. Then Jesus answered 
and said : O faithless and perverse generation, how long shall I be 
with you ? how long shall I suffer you ? Bring him hither to me. 
And Jesus rebuked the devil, and he departed out of him ; and the 
child was cured from that very hour. Then came the disciples to 
Jesus apart and said : Why could we not cast him out ? And Jesus 
said unto them: Because of your unbelief; for verily I say unto 
you : If ye have faith as a grain of mustard-seed ye shall say unto 
this mountain : Remove hence to yonder place ; and it shall remove, 
and nothing shall be impossible unto you. Howbeit this kind goeth 
not forth but by prayer and fasting." Mark IX. 14-30 : "And when 
he was come to his disciples he saw a great multitude about them 
and the scribes questioning with them. And straightway all the 
people, when they beheld him, were greatly amazed, and running to 
him, saluted him. And he asked the scribes : What question ye 
with them ? And one of the multitude answered and said : Master, 
I have brought unto thee my son, which hath a dumb spirit ; and 
wheresover he taketh him, he teareth him ; and he foameth and 
gnasheth with his teeth and pineth away. And I spake to thy dis- 
ciples that they should cast him out, and they could not. He an- 



REVIEW OF THE GOSPELS : THE MIRACLES. 95 

swered him, and said : O faithless generation, how long shall I be 
with you ? how long shall I suffer you? Bring him unto me. And 
they brought him unto him. And when he saw him, straightway 
the spirit tare him ; and he fell on the ground and wallowed, foam- 
ing. And he asked his father : How long is it ago since this came 
unto him ? And he said : Of a child : And ofttimes it hath cast 
him into the fire and into the water to destroy him ; but if thou 
canst do anything have compassion on us and help us. Jesus saith 
unto him : If thou canst believe, all things are possible to him that 
believeth. And straightway the father of the child cried out, and 
said with tears : Lord, I believe ; help thou mine unbelief. When 
Jesus saw that the people came running together he rebuked the 
foul spirit, saying unto him : Dumb and deaf spirit, I charge thee 
come out of him, and enter no more into him. 

And the spirit cried out, rent him sore, and came out of him ; and 
he was as one dead ; insomuch that many said : He is dead. But 
Jesus took him by the hand and lifted him up, and he arose. And 
when he was come into the house his disciples asked him privately : 
Why could not we cast him out ? And he said unto them : This 
kind can come forth by nothing but by prayer and fasting." Luke 
IX. 37-43 : " And it came to pass that on the next day, when they 
were come down from the hill, much people met him. And, behold, 
a man of the company cried out, saying: Master, I beseech thee 
look upon my son; for he is mine only child. And, lo, a spirit 
taketh him, and he suddenly crieth out ; and it teareth him, that he, 
foameth again, and bruising him hardly departeth from him. And I be- 
sought thy disciples to cast him out; and they could not. And 
Jesus answered and said : O faithless and perverse generation, how 
long shall I be with you, and suffer you ? Bring thy son hither. 
And as he was yet coming, the devil threw him down and tore him. 
And Jesus rebuked the unclean spirit, and healed the child, and de- 
livered him again to his father." 

Remarks on the Preceding. 

Of this miracle we have record in the three first Gospels. With 
some differences in narrative, both in the oblique and direct oration, 
there is a remarkable similarity in the narratives and there is no 
doubt that all three mean to describe the same event or series of 
events. There is a similarity between this miracle and that per- 
formed by Jesus upon the daughter of the Syrophcenician woman. 
In that case the mother petitions Jesus in behalf of her afflicted 



96 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

daughter ; in this the father petitions him in behalf of his much 
troubled son. In both cases the miracle is wrought and the cure 
effected; which shows that the faithful prayers of others in our 
behalf are not unlikely to be answered, as well as our own. 

The father, according to Matthew, comes to Jesus, kneeling 
down to him and saying: "Lord have mercy on my son, for he is a 
lunatic and sore vexed ; for ofttimes he f alleth into the fire and oft 
into the water." It must be confessed fortunate for our age that 
many such cases do not present themselves to our notice. We hear 
occasionally of cases of the " falling sickness/' so called, whose 
nature it is not necessary here to describe ; but of whatever nature 
or character it may be, a consideration of the three accounts we 
have here, will show it must be a mild type of disease as compared 
with that of this lunatic upon whom Christ performed the cure. 

The narratives generally show this boy to have been in a very 
pitiable condition; for, in answer to the question how long it was 
ago since the boy began to be afflicted in this way, the father re- 
plied that it was so with him since childhood. "And" that "ofttimes 
it hath cast him into the fire and into the water to destroy him." 
He then asks Jesus if he can do anything for him, to have com- 
passion upon him and help him. Jesus replies: "If thou canst 
believe, all things are possible to him that believes." The father 
being conscious in his heart that he believes, cries out: " Lord, I 
believe; help thou mine unbelief." 

The bystanders, observing this scene of entire submission on the 
one part and of most willing acquiescence on the other, come rush- 
ing up for the purpose of asking qestions and so put an end to the 
dialogue, that Jesus at once rebuked the devil, saying: "Dumb 
and deaf spirit, I charge thee, come out of him and enter no more 
into him." But this demon, unwilling, without a struggle, to give 
up the fortress he had so long occupied, cries out and, throwing 
him down, tears him, and then comes out of him, " leaving him as 
one dead." But Jesus took him by the hand and lifted him up. 

The disciples, wondering at the divine power displayed on this 
occasion, almost as much as the other lookers on, inquire of Jesus 
why it was they could not cast out the demon, and effect the cure. 
Jesus replies that it was because of their unbelief; for, says he, as 
according to Mark : if ye have faith as a grain of mustard seed ye 
shall say to this mountain : Eemove hence to yonder place ; and it 
shall remove and nothing shall be impossible to you. But after all 



BEVIEW OE THE GOSPELS : THE MIRACLES. 97 

this he says, according to Matthew and Mark, " This kind goeth 
not forth but by prayer and fasting." It was in consequence of 
the faith of the father that the cure is represented to have been 
wrought upon the son in the case before us: (Mark IX, 23-25.) 
When the Scriptures speak of faith removing mountains, etc., they 
refer to things which with man are impossible, but not with God. 
And not only faith, but fasting practised in faith purifies the soul; 
for they* are effectual in ridding the intemperate, the licentious and 
the vicious of their evil dispositions, their inordinate and unholy 
affections and in helping to reform their habits and their lives. This 
representation, whether or not designed to do so, teaches the im- 
portance of faith, of fasting and prayer, in such cases as are here 
represented, and also how effectual may be the influence and ex- 
ample of a good and holy man in ridding people of their vicious 
dispositions and unholy ways. 

Miracle 27. He makes a miraculous provision for tribute, at Caper- 
naum, Matt. XVII. 24-27 : " And when they were come to Caper- 
naum they that received tribute money came to Peter and said : Doth 
not your master pay tribute ? He saith ; yes. And when he was 
come into the house Jesus prevented him, saying : What thinkest 
thou, Simon ? Of whom do the kings of the earth take custom or 
tribute ? Of their own children or of strangers ? Peter saith unto 
him : Of strangers. Jesus saith unto him : Then are the children 
free. Notwithstanding, lest we should offend them, go thou to the 
sea and cast an hook, and take up the fish that first cometh up ; and 
when thou hast opened his mouth thou shalt find a piece of money ; 
that take, and give unto them for thee and me." 

Remarks on the Preceding, 

This miracle is recorded only in Matthew. It is performed on 

an occasion when Christ felt himself required to provide for 

himself and Peter the personal tax assessed upon persons 

by the provincial government. The presentation is doubtless 

designed to teach men that it is their duty to pay taxes in order 

to support the government under which they live, and which 

affords protection to their lives and property; and that it is 

the duty of importers to pay the required tax upon the merchandise 

they import from foreign countries ; and that all should exert them- 

selves in making provision for this by operating in the busy world, 

which is represented in the allegory by fishing in the sea. It is notice- 
7— d 



98 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

able there are not many passages in the Gospels whose design is 
to restrain governments from oppressing the people by imposing 
upon them an unjust amount of taxes, or otherwise oppressing 
them and treating them unjustly. Kings and governments of Chris- 
tian countries have often acted as if they did not recognize in 
themselves any responsibilily towards the people they governed. 
It is to be hoped, however, that such, as well as all subordinate 
officials, as collectors of customs and of taxes will henceforth have 
sufficient interest in and love for the people as to do them justice at 
least, and will recognize the facts that if a man does evil he will 
experience the penalty of it in himself ; and there is no respect of 
persons with God. 

Miracle 28. He opens the eyes of one that was born blind, at Caper 
naum, John IX. 1-41 : " And as Jesus passed by he saw a man that 
was blind from his birth. And his disciples asked him, saying : 
Master, who did sin, this man or his parents, that he was born blind ? 
Jesus answered : Neither hath this man sinned, nor his parents ; but 
that the works of God should be made manifest in him. I must work 
the work of him that sent me, while it is day ; for the night cometh 
when no man can work. As long as I am in the world I am the light 
of the world. When he had thus spoken he spat on the ground and made 
clay of the spittle, and he anointed the eyes of the blind man with 
the clay, and said unto him : Go wash in the pool of Siloam (which 
is, by interpretation, Sent); he went, and came seeing. The neighbors, 
therefore, and they which before had seen him that he was born blind, 
said : Is not this he that sat and begged ? Some said : This is he ; 
others, he is like him ; (but he said, I am he). Therefore, said they 
unto him : How were thine eyes opened ? He answered and said : 
A man that is called Jesus made clay, and anointed mine eyes, and 
said unto me : Go to the pool of Siloam, and wash ; and I went and 
washed, and I received sight. Then said they to him : Where is 
he ? He said : I know not. They brought to the Pharisees him that 
aforetime was blind. And it was the Sabbath-day when Jesus made 
the clay and opened his eyes. Then again the Pharisees also ask- 
ed him how he had received his sight. He said unto them : He put 
clay on mine eyes, and I washed and do see. Therefore said some of 
the Pharisees, This man is not of God, because he keepeth not the 
Sabbath-day. Others said : How can a man that is a sinner do such 
miracles ? And there was a division among them. They say unto 
the blind man again : What sayest thou of Christ, that he hath open- 
ed thine eyes ? He said : He is a prophet. But the Jews did not 
believe concerning him that he had been blind and received his sight 
until they called the parents of him that had received his sight. And 



REVIEW OF THE GOSPELS: THE MIRACLES. 99 

they asked them saying : Is this your son, who ye say was born 
blind? How then doth he now see ? His parents answered them and 
said : We know that this is our son, and that he was born blind : 
but by what means he now seeth we know not, or who hath opened 
his eyes we know not ; he is of age ; ask him ; he shall speak for him- 
self. These words spake his parents, because they feared the Jews ; 
for the Jews had agreed already that if any man did confess that he 
was Christ, he should be put out of the synagogue. Therefore, said 
his parents : He is of age, ask him. Then again called they the man 
that was born blind and said unto him: Give God the praise; we 
know that this man is a sinner. He answered and said : Whether he 
be a sinner, I know not ; one thing I know, that whereas I was blind, 
now I see. Then said they to him again : What did he to thee ? 
How opened he thine eyes? He answered them : I have told you 
already, and ye did not hear ; wherefore would ye hear it again ? 
Will ye also be his disciples ? Then they reviled him and said : 
Thou art his disciple : but we are Moses' disciples. We know that 
God spake unto Moses ; as for this fellow, we know not from whence 
he is. The man answered and said unto them ; Why here is a mar- 
vellous thing, that ye knew not from whence he is, and he hath open- 
ed mine eyes. Now we know that God heareth not sinners ; but if 
any man be a worshipper of God, and doeth his will, him he heareth. 
Since the world began was it not heard that any man opened the eyes 
of one that was born blind. If this man were not of God he could 
do nothing. They answered and said unto him; Thou wast altogether 
born in sin, and dost thou teach us ? And they cast him out, (excom- 
municated him). Jesus heard that they had cast him out, and when 
he had found him he said unto him : Dost Thou believe on the son 
of God ? He answered and said : Who is he, Lord, that I might 
believe on him? And Jesus said unto him; Thou hast both seen him, 
and it is he that talketh with thee. And he said ; Lord, I believe ; 
and he worshipped him : And Jesus said : For judgment I am come 
into this world, that they which see not might see ; and that they 
which see might be made blind. And some of the Pharisees which 
were With him heard these words, and said unto him : Are we blind 
also ? Jesus said unto them : If ye were blind ye should have no 
sin ; but now ye say ; We see ; therefore your sin remaineth." 

Remarks on the Preceding. 

This miracle is recorded only in John's Gospel. It is not 
to be confounded with the miracle which we considered 
under our No. 25. In that case Jesus leads the blind man 
by the hand out of the town and there effects the cure; 



100 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES , ETC. 

in this tie begins the cure on the spot by putting clay 
upon the eyes of the blind man and bidding him go and 
wash in the pool of Siloam. Had the narrative left off 
the end of the seventh verse of the chapter one might be inclined to 
suspect that what gave rise to the story was a dream or vision ; but 
considering the whole chapter one concludes it evidently to be an 
allegory designed to set forth the conversion of the true Christian, 
and his course in life after it : Would not the man born blind 
represent the Jew and Gentile in the blindness of their superstitions 
wherein they lived and died at and before the time Christ is repres- 
ented to have come ? And as men and nations are judged by the 
laws under which they live, and in the light of the knowledge they 
possess or may possess, — and both the Jew and the Gentile not 
knowing any better endeavored to live up to these before Christ 
came, — then neither this man nor his parents had sinned (John IX. 
3), that he should be born blind. But the light of the Christian 
doctrine now beginning to shine through the instrumentality of the 
first teachers of it, the Pharisees (verse 41) seeing this light and 
continuing still in their superstitious practices sinned. Would not 
the application of clay to the eyes of the blind man and the command 
to go wash in the pool of Siloam have truly represented the applica- 
tion of the simple doctrines of the Gospel, (clay being the simplest 
and humblest material, truly representing the simplicity and humility 
of the genuine Christian doctrine, and water as truly representing 
its cleansing effects upon the human heart,) to the superstitious and 
ignorant Jews and Gentiles by the true Christian teachers ? And 
would not the going in obedience to the command, and washing in 
the pool of Siloam indicate an exercise of faith in the promises and 
doctrines of the Gospel, and a disposition to practise its precepts on 
the part of those to whom they became known ? Would not the 
occupation also of this blind man, that of begging (John IX. 8), 
have indicated the class of people which would be most inclined to 
listen to the Gospel and upon whom the Gospel would produce the 
greatest and the most radical effects? It is a well known fact that 
from the humbler ranks of life most of the first converts to Chris- 
tianity were made, and that the better educated and richer classes 
never showed much inclination towards it till after the age of Con- 
stantine. When the Church united with the world then they came 
into it in great numbers. And may not that long examination, con- 
sisting of questioning and cross questioning, to which the man and 
his parents were subjected as to the agent and the manner of the 
opening- of his eyes, have represented the questioning, the sneering 
and scoffing, the jeering, and tantalising, and persecution to which 



REVIEW OF THE GOSPELS: THE MIRACLES. 101 

the true converts to Christianity are, and always have been subjected, 
not only from the Pharisee and Pagan, but also from the perverted, 
or Anti-Christian, wherever and in whatever manner he rules ? 
They that will live godly in this present world, wherever they may 
be, shall have much the same kind of experience as is here repre- 
sented in the case of the enlightened blind man ; in short, they shall 
suffer persecution. But while patiently undergoing such an ordeal 
they are crucifying the flesh with its affections and lusts, and are 
living unto God. And may not the casting out (of the synagogue) 
(see verse 34,) of this man by the Pharisees have represented the 
excommunication of the true and humble worshippers of God, not 
only by Pharisee and Pagan, but by the proud and pampered ecclesi- 
astics called Christian in later times? But let it be known that 
after he was cast out by the Pharisees he was found and recognized 
by Christ (verse 35), which will show that God recognizes all acts 
of self-denial and suffering for his cause ; that when for the perfor- 
mance of his duties and the fulfilment of his allegiance to him the 
true Christian is cast out and contemned and persecuted by the world 
he will soon be found and recognized of God. This allegorical re- 
presentation presents to us plainly two sides, the world and God » 
showing that those who are on the side of the world are opposed to 
God, for the friendship of the world is enmity with God ; and that 
those who are on the side of God are opposed to the proud and 
wicked ways of the world ; though they are in the world they are 
not of it; they courageously and patiently fight the battle of God in 
it, never flinching or deserting from their great and loving Master. 
'The cure being represented as periomied on the babbath-day would 
indicate the same as before m similar cases. In the allegory Jesus 
would symbolize the pure doctrines of the Gospel, and the worship 
of him would simply indicate a conviction and confession of their 
truth ; for Jesus is a symbol of true doctrine and its communica- 
tion, and God alone is to be worshipped unsymbolized. 

Miracle 29. He heals a woman of an eighteen years infirmity, in 
Galilee, Luke XIII. 11-17. " And behold there was a woman which 
had a spirit of infirmity eighteen years and was bowed together and 
could in no wise lift up herself. And when Jesus saw her he called 
her and said unto her: Woman, .thou art loosed from thine in- 
firmity. And he laid his hands on her, and immediately she was 
made straight, and glorified God. And the ruler of the synagogue 
answered with indignation, because that Jesus had healed on the 
Sabbath-day and said unto the people : There are six days in which 
men ought to work ; in them therefore come and be healed, and not 
on the Sabbath-day. The Lord then answered him, and said : Hypo- 



102 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

crite, doth not each one of you on the Sabbath-day loose his ox or 
his ass from the stall, and lead him away to watering ? And ought 
not this woman, being a daughter of Abraham, whom Satan hath 
bound lo, these eighteen years, be loosed from this bond on the 
Sabbath-day ? And when he had said these things all his adversa- 
ries were ashamed : and all the people rejoiced for all the glorious 
things that were done by him." 

Remarks on the Preceding, 

This miracle is recorded only in Luke's Gospel. The record indi- 
cates the antagonism that Christ met with from sectarian jealousy in 
the carrying out of his mission. But may not the healing of that in- 
firm woman, as in the miracle, have represented the beneficial effects 
which true Christian doctrine would produce in all ages upon a 
superstitious and sin-sick world ? And the long period (eighteen 
years) during which this woman had suffered from her malady might 
have been designed to represent the long period before the introduc 
tion of Christianity, during which the world had suffered from this 
disease. In all these cases in which cures are represented to be 
wrought on the Sabbath-day the design is to show the absurdity and 
wickedness of the Jewish prejudice concerning the keeping of the 
Sabbath ; and the lesson in all cases intended to be taught, is that 
the Sabbath was made or appointed for man, not to be abused, but 
to be used for his benefit. This old infirm woman may have faith- 
fully represented Judaism. 

Miracle 30. He cures a man of the dropsy, in Galilee, Luke XIV. 
1-6 : " And it came to pass that as he went into the house of one of 
the chief Pharisees to eat bread on the Sabbath-day that they 
watched him. And, behold, there was a certain man before him, 
which had the dropsy. And Jesus answering spake unto the lawyers 
and Pharisees, saying : Is it lawful to heal on the Sabbath-day ? 
And they held their peace. And he took him, and healed him, and 
let him go, and answered them, saying : Which of you shall have 
an ass or an ox fallen into a pit, and will not straightway pull him 
out on the Sabbath-day ? And they could not answer him again to 
these things." 

Remarks on the Preceding* 

This miracle is recorded only in Luke and is in effect of 
the same character as that we have just reviewed. In this 
case Pharisaiism presents to Christ a haughty silence. This 
representation would appear to have the double object of showing 



REVIEW OF THE GOSPELS: THE MIRACLES. 103 

the beneficial effects which true Christianity would produce upon a 
world diseased and bloated with sin ; and the culpableness of culti- 
vating prejudices concerning the Sabbath to the exclusion of the 
performance of the necessary works of charity, and beneficence to 
the needy and the suffering on that day. 

Miracle 31. He cleanses ten lepers, in Samaria, Luke XVII, 11-19 : 
" And it came to pass that as he went to Jerusalem he passed through 
the midst of Samaria and Galilee. And as he entered into a certain 
village there met him ten men that were lepers, which stood afar off. 
And they lifted up their voices and said : Jesus, Master, have mercy 
on us. And when he saw them he said unto them : Go shew your- 
selves unto the priests. And it came to pass that as they went, they 
were cleansed. And one of them, when he saw that he was healed, 
turned back, and with a loud voice glorified God, and fell down on 
his face at his feet, giving him thanks ; and he was a Samaritan. 
And Jesus answering said : Were there not ten cleansed, but where 
are the nine ? There are not found that returned to give glory to 
God, save this stranger. And he said unto him : Arise, go thy way ; 
thy faith hath made thee whole." 

Remarks on the Preceding. 

This miracle is recorded in Luke's Gospel alone. In his going 
to Jerusalem, at this time, Jesus must have started from a place 
well north, perhaps from somewhere in the range of Carmel, for 
he passed southward " through the midst of Samaria and Galilee.' ' 
As he entered into a certain village he sees ten lepers, who stand 
afar off and say : "Jesus, Master, have mercy on us." He tells 
them to go and show themselves to the priests, which they proceed 
to do, and as they go are healed. It is evident that this repre- 
sentation has in it something, which is of importance for us to know. 
Would not the ten lepers (ten being the prophetical world number, 
a little over the square of three) be intended to represent humanity 
at large before the introduction of Christianity, suffering from the 
leprosy of sin and its accompaniments, ignorance of the true God, 
and superstition ? And Jesus is represented in the doctrines of the 
gospel pointing them to the teachers of the truth to be enlightened 
from their ignorance and relieved from their superstition, and by the 
practice of the precepts of the gospel to be divorced from their unho- 
ly practices, and healed from their leprosy of sin. But it proceeds to 
say that " as they went they were cleansed. And one of them, when 
he saw that he was healed, turned back, and with a loud voice glori- 
fied God ; and this man was a Samaritan." And Jesus goes on then 



104 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

to enquire : " Were there not ten cleansed, but where are the nine ? 
There are not found that returned to give glory to God, save this 
stranger." Then he ascribes the healing of this one to his faith, say- 
ing : " Arise, go thy way ; thy faith hath made thee whole." They 
believed the pure doctrines of the gospel, and practised its precepts ; 
were consequently enlightened from their ignorance and superstition, 
and became reformed from their sinful practices ; and while the nine 
may have lived soberly and honestly before God in a private way of 
life, the tenth became an active missionary of the gospel, and through 
his efforts to disseminate the truth gave great glory to God. This one 
being a Samaritan might indicate that foreign converts would be 
more zealous than Jewish in the cause of Christianity. The repre- 
sentation is not designed to imply that a man converted to the truth 
cannot serve and glorify God in a private station, but that God delights 
most in those who are most active and efficient in advancing his cause 
of truth and righteousness, be their station what it may. 

Miracle 32. He raises Lazarus from the dead, at Bethany, John 
XL 13-47 : " Now a certain man was sick, Lazarus, of Bethany, the 
town of Mary and her sister Martha. (It was that Mary which anoint- 
ed the Lord with ointment, and wiped his feet with her hair, whose 
brother Lazarus was sick.) Therefore his sisters sent unto him, say- 
ing : Lord, behold, he whom thou lovest is sick. When Jesus heard 
it, he said : This sickness is not unto death, but for the glory of God, 
that the son of God might be glorified thereby. Now Jesus loved 
Martha and her sister and Lazarus. When he had heard therefore 
that he was sick he abode two days still in the same place where he 
was. Then after that, saith he to his disciples : Let us go into Judaea 
again. His disciples say unto him : Master, the Jews of late sought 
to stone thee ; and goest thou thither again ? Jesus answered : Are 
there not twelve hours in the day ? If any man walk in the day he 
stumbleth not, because he seefch the light of this world. But if a man 
walk in the night he stumbleth, because there is no light in him. 
These things saith he, and after that he saith unto them : Our friend 
Lazarus sleepeth ; but I go that I may awake him out of sleep. Then 
saith his disciples; Lord, if he sleep, he shall do well. Howbeit Jesus 
spake of his death ; but they thought that he had spoken of taking 
rest in sleep. Then said Jesus unto them plainly : Lazarus is dead. 
And I am glad for your sakes that I was not there, to the intent ye 
may believe ; nevertheless let us go unto them. Then said Thomas, 
which is called Didymus, unto his fellow disciples : Let us also go, 
that we may die with him. Then when Jesus came he found that he 
had lain in the grave four days already. Now Bethany was nigh unto 
Jerusalem, about fifteen furlongs off; and many of the Jews came to 



REVIEW OF THE GOSPELS: THE MIRACLES. 105 

Martha and Mary to comfort them concerning their brother. Then 
Martha, as soon as she heard that Jesus was coming, went and met 
him, but Mary sat in the house. Then said Martha unto Jesus : Lord, 
if thou hadst been here, my brother had not died. But I know that 
even now whatsoever thou shalt ask of God, God will give it thee. 
Jesus saith unto her : Thy brother shall rise again. Martha said unto 
him: I know that he shall rise again in the resurrection at the last 
■day. Jesus said unto her : I am the resurrection and the life ; he 
that believeth in me, though he were dead, yet shall he live ; and 
whosoever liveth and believeth in me shall never die. Believest thou 
this ? She saith unto him : Yea, Lord ; I believe that thou art the 
Christ, the son of God, which should come into the world. And 
when she had so said, she went her way and called Mary her sister 
secretly, saying : The master is come, and calleth for thee. As soon 
as she heard that she arose quickly and came unto him. Now JSsus 
was not yet come into the town, but was in the place where Martha 
met him. The Jews then which were with her in the house, and 
comforted her, when they saw Mary that she rose up hastily and went 
out, followed her, saying ; She goeth unto the grave, to weep there. 
Then when Mary was come where Jesus was and saw him, she fell 
down at his feet, saying unto him : Lord, if thou hadst been here, 
my brother had not died. When Jesus, therefore, saw her weeping, 
and the Jews also weeping which came with her, he groaned in the 
spirit, and was troubled, and said : Where have ye laid him ? They 
say unto him : Lord, come and see. Jesus wept. Then said the Jews : 
Behold how he loved him ! And some of them said: Could not this 
man, which opened the eyes of the blind, have caused that even this 
man should not have died ? Jesus, therefore, again groaning in him- 
self, cometh to the grave. It was a cave, and a stone lay upon it. 
Jesus said : Take ye away the stone. Martha, the sister of him that 
was dead, saith unto him : Lord, by this time, he stinketh ; for he 
hath been dead four days. Jesus saith unto her : Said I not unto 
thee, that if thou wouldst believe, thou shouldst see the glory of God ? 
Then they took away the stone (from the place) where the dead was 
laid. And Jesus lifted up his eyes and said : Father, I thank thee 
that thou hast heard me. And I knew that thouhearest me always ; 
but because of the people which stand by, I say it, that they may 
believe that thou hast sent me. And when he thus had spoken, he 
cried with a loud voice : Lazarus, come forth. And he that was dead 
came forth, bound hand and foot with grave-clothes ; and his face 
was bound about with a napkin. Jesus saith unto them : Loose him, 
and let him go. Then many of the Jews which came to Mary and 
had seen the things which Jesus did, believed on him. But some of 



106 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

them went their ways to the Pharisees, and told them what things 
Jesus had done. 

Remarks on the Preceding. 

The miracle of the resurrection of Lazarus is recorded only in: 
John. At Bethany, about fifteen furlongs from Jerusalem, was 
the home of Lazarus and his sisters Mary and Martha. When 
Jesus was in the vicinity of Jerusalem, whereto he used to go an- 
nually, at least, at the feast of the passover, he was accustomed 
often to go out of the city and spend the night at that quiet, rural 
retreat. Although Jesus did not shrink from noise or argument 
when occasion required in fulfilling his mission, yet he seeing 
not to have particularly liked these; and when his business 
for the day was done sought the scenes of seclusion and quietude. 
While absent from Judaea in the northern part of the country, 
perhaps at Nazareth, or in his mission elsewhere, a messenger from 
the sisters of Lazarus brought him word of the sickness of their 
brother. Lazarus was a person for whom Jesus entertained not 
only friendship but love; and his sisters, well aware of this, sent to 
him saying: " Lord, behold, he whom thou lovest is sick." When 
Jesus heard this he simply remarked, " This sickness is not unto death, 
but for the glory of God, that the Son of God might be glorified 
thereby." He knew in his consciousness that God had brought 
about this death for a purpose, namely that he might thereby glorify 
his son. Now the friendship which subsisted between Jesus and that 
family at Bethany was very great, but nevertheless, after he heard 
of the sickness of Lazarus he abode two days still where he was. He 
then proposes to his desciplesto go into Judaea; against which they 
earnestly remonstrate that there is danger of him being stoned by 
the Jews, who had of late displayed such bitter enmity towards 
him at Jerusalem. He replied, in effect, that in going there he 
was going on his own peculiar business, wherefrom he would not 
shrink by any consideration of fear of puny man, or what his 
wrath could avail to effect against him, or the cause wherein he 
was engaged. After a little more parlance, however, he plainly 
tells his desciples,-" Lazarus is dead." Thomas, called Didymus, 
who was also a warm friend of Lazarus, proposes that they all go 
up to Bethany and die with him, whereupon they all go into Judaea 
and arriving at Bethany find that Lazarus had been buried already 
four days. When Jesus came to the grave and beheld 
where they had laid him he wept; and having had them roll 
away the stone from the door of the sepulchre, he addressed 



REVIEW OF THE GOSPELS : THE MIRACLES. 107 

God in prayer, and effects the resurrection as seen in the text. 
Bat this presentation is also allegorical and the design of the 
allegory is doubtless to represent the elevation of humanity from the 
death of ignorance, and superstition, and sin to a life of knowledge, 
of holiness, and of all godliness. All the characters in the allegorical 
drama represent agents in .this resurrection. Christ represents the 
true and pure doctrines of the gospel ; the disciples the true minis- 
ters or missionaries of these doctrines ; and Martha and Mary repre- 
sent the female agency which has always been found so favorable 
to the Christian cause, and so instrumental, when themselves civilized, 
and enlightened in truth and genuine Christianity, in the civilization 
and cultivation of men. And the mourning Jews would represent 
mankind coming to a realizing sense of their spiritually dead con- 
dition. But the most efficacious means of this resurrection was to 
be the enlightening, the purifying, and the soul-reviving doctrines 
of the Gospel, which bring men to a knowledge of the true 
God, and teach them to be good and do good. Hence Jesus 
says ; " I " (gospel truth) " am the resurrection and the life ; he that 
believeth in me, though he were dead " (meaning dead in ignorance 
and sin ; for if a man die a natural death he, as a man, is past believ- 
ing anything) " yet shall he live. And whosoever liveth and believeth 
in me shall never die," (meaning the death of superstition, ignorance, 
and sin, not a natural death ; for all men die that). The condition 
in which humanity was at the time of the first promulgation of the 
gospel, is represented by a human body four days dead, and con- 
sequently in the first stage of decay and beginning to stink. Jesus 
crying with a loud voice., " Lazarus come forth," represents the voices 
of the heralds of the gospel by which the dead in superstition and 
trespasses and sins would be awakened to a sense of their condition, 
and moved to activity in doing good and in living a new life in the 
world. Lazarus comes forth from the tomb bound up in grave-clothes, 
and his face bound about with a napkin, representing how men are 
bound up in their ignorance and superstition, and in their gaudy dis- 
play of vain and empty ceremonial, having no life-imparting energy; 
as it were a veil of superstition and of worldliness thrown over their 
hearts, and bands of superstition and of worldly ceremonial binding 
and restraining them from active energy in the cause of the truth 
and godliness ; and the eyes of their understanding blindfolded, and 
the ears closed, until the sound of the gospel strikes upon their ears, 
and rings the alarm-bell at the door of their hearts, and its unmixed 
truth enlightens the eyes of their understanding. And the agents 
who loose him and let him go, verse 44, represent the true ministers 
or missionaries of the gospel, who free men from the bonds of super- 
stition and of ungodliness by bringing them into a knowledge of the 



108 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

truth, to be good and to do good. The representation of a dead 
man coming forth from the grave unassisted by human hands, while 
bound hand and foot with grave-clothes, and his face bound about 
with a napkin (verse 44) at once shows itself as the work of 
omnipotence or to be allegory; for how could a dead man be sup- 
posed to come forth in such a condition? 

Miracle 33. He gives sight to two blind men, at Jericho, Matt. 
XX. 29-34 : " And as they departed from Jericho a great mulitude 
followed him. And, behold, two blind men, sitting by the wayside, 
when they heard that Jesus passed by, cried out, saying ; Have 
mercy on us, O Lord, son of David. And the multitude rebuked 
them, because they should hold hold their peace ; but they cried out 
the more, saying : Have mercy on us, O Lord, son of David. And 
Jesus stood still and called them, and said : What will ye that I shall 
do unto you ? They say unto him; Lord, that our eyes may be opened. 
So Jesus had compassion on them and touched their eyes ; and im- 
mediately their eyes received sight, and they followed him." Mark 
X. 46-52 : "And they came to Jericho; and as he went out of 
Jericho with his disciples and a great number of people, blind Bar- 
timseus, the son of Timseus, sat by the highway side, begging. And 
when he heard it was Jesus of Nazareth he began to cry out, and 
say : Jesus, son of David, have mercy on me. And Jesus stood still, 
and commanded him to be called. And they call the blind man, 
saying unto him : Be of good comfort, rise, he calleth thee. And he, 
casting away his garment, rose and came to Jesus. And Jesus an- 
swered and said unto him: What wilt thou that I should do unto 
thee. The blind man said unto him : Lord, that I might receive my 
sight. And Jesus said unto him : Go thy way ; thy faith hath saved 
thee. And immediately he received his sight, and followed Jesus in 
the way." Luke XVIII. 35-43 : " And it came to pass that as he 
was come nigh unto Jericho, a certain blind man sat by the wayside, 
begging. And hearing the multitude pass by, he asked what it meant. 
And they tell him that Jesus of Nazareth passeth by. And he cried, 
saying : Jesus, son of David, have mercy on me. And they which went 
before rebuked him that he should hold his peace ; but he cried so 
much the more : Son of David, have mercy on me. And Jesus stood 
and commanded him to be brought unto him; and when he was 
come near he asked him, saying : What wilt thou that I shall do 
unto thee ? And he said: Lord, that I may receive my sight. 
And Jesus said unto him : Receive thy sight ; thy faith hath saved 
thee. And immediately he received his sight, and followed him, 
glorifying God; and all the people when they saw it gave praise 
unto God." 



REVIEW OF THE GOSPELS: THE MIRACLES. 109 

Remarks on the Preceding. 

This miracle is recorded in the three first Gospels. Even though 
they vary their narratives to a considerable extent, both in the oblique 
and direct orations there is no doubt they refer to the same event. 

Because, for example, in Matthew two blind men are mentioned, 
while in Mark and Luke there be only one ; and because in Matthew 
and Mark the miracle is represented as performed by Jesus, when 
he is departing from Jericho, while in Luke he performs it " as he 
is come mgh unto Jericho," because all this is so, I say, doth not 
at all argue want of authenticity in the general account, but only 
indicates such variation in narrative of the same event as might be 
supposed to arise from the writers relating the subject from their 
different standpoints. 

These two blind men, as in Matthew, would appear to have heard 
before of Jesus' wonderworking powers; for when they hear that 
he passes by they cry out, saying, " Have mercy on us O Lord, 
son of David." And when the people try to pacify them they still 
cry out the more. Jesus hearing them stands still and calls them, 
saying, what will ye that I shall do unto, you? They answer, 
That he may open their eyes. Seeing their helpless condition he 
compassionates them and touching their eyes they immediately re- 
ceive sight and they follow him. 

Mark particularizes his one blind man by naming him blind Bar- 
time us, who sat by the highway side begging. Upon Jesus, as he 
passes he calls, " Son of David, have mercy on me." Jesus calling 
him he throws away his garment and runs to him. Upon being 
asked by Jesus what he can do for him, he answers, that he may 
give him his sight, Jesus answers him, " Go thy way, thy faith 
hath saved thee." And thereupon he receives his sight and follows 
Jesus ; which is substantially the account given by Luke also of his 
blind man. The design of this presentation is doubtless to foreshow 
the enlightment which Christianity would impart to mankind 
now andhitherto blind in ignorance and superstition. 

Miracle 34. — He blasts the fig-tree, Mount Olivet, — Matt. XXI. 17- 
22 : " And he left them, and went out of the city into Bethany, and 
lodged there. Now in the morning, as he returned into the city, he 
hungered. And when he saw one fig-tree in the way, he came to it 
and found nothing thereon, but leaves only, and said unto it: Let 
no fruit grow on thee henceforward for ever. And presently the 
fig-tree withered away. And when the disciples saw it they mar- 
velled, saying : How soon is this fig-tree withered away. Jesus an- 
swered and said unto them : Verily I say unto you : If ye have faith 



110 CREATOR AND COSMOS; OR, COSMOTHEOLOGTES, ETC. 

and doubt not, ye shall not only do this which is done to the fig- 
tree, but also if ye shall say unto this mountain : Be thou removed, 
and be thou cast into the sea, it shall be done. And all things, 
whatever ye shall ask in prayer, believing, ye shall receive." Mark 
XI. 12-15, 20-24 ; " And on the morrow, when they were come from 
Bethany, he was hungry, and seeing a fig-tree afar off, he came, if 
haply he might find anything thereon ; and when he came to it, he 
found nothing but leaves ; for the time of figs was not yet. And 
Jesus answered and said unto it : No man eat fruit of thee hereafter 
forever. And his disciples heard it." Here it is related that he 
comes into the city and performs the miracle of casting the traders 
out of the temple, and in the evening again goes out of the city (to 
Bethany implied), whence they return again to the city in the morn- 
ing — " And in the morning as they passed by they saw the fig-tree 
dried up from the roots. And Peter, calling to remembrance, saith 
unto him : Master, behold the fig-tree which thou cursedst is withered 
away. And Jesus, answering, saith unto them : Have (the) faith 
of God. For verily I say unto you, that whosoever shall say unto 
this mountain : Be thou removed, and be thou cast into the sea, and 
shall not doubt in his heart, but shall believe that those things which 
he saith shall come to pass ; he shall have whatsoever he saith. 
Therefore, I say unto you : What things soever ye desire, when ye 
pray, believe that ye receive them, and ye shall have them." 

Remarks on the Preceding. 

This miracle is recorded in the first two Gospels. It hap- 
pened on that occasion of the Savior's entry into Jerusalem 
riding on an ass. The two accounts have some differences, 
which are merely variations in narrative of the same event. 
According to Matthew Jesus» goes in the evening out of Jerusalem to 
Bethany, a distance of nearly two miles, and lodges there for the 
night ; and in the morning as he is returning with his disciples into 
the city, being an hungered and seeing alone fig-tree at a distance, 
he goes towards it to see if happily he may find some fruit thereon, 
finding, however, nothing thereon but leaves he says to it: Let no 
fruit grow on thee henceforward forever ; and presently the fig-tree 
withered away. Although Mark has the blasting of the fig-tree to 
take place on the same morning as Matthew has it, yet the disciples, 
according to Mark, do not recognize it till the next morning after- 
wards. Mark represents him as going from Jerusalem to Bethany 
with the twelve disciples on the same evening as Matthew does, re- 
turning to Jerusalem on the next morning and on his way cursing 



REVIEW OF THE GOSPELS: THE MIRACLES. Ill 

the fig-tree, his disciples hearing what he says: as, after remaining 
in Jerusalem that day, going out of the city in the evening, — to 
Bethany implied, — and as, on the next morning, in their returning 
to the city recognizing the fig-tree withered from the roots. "And 
Peter calling to remembrance saith unto him: Master behold the 
fig-tree which thou cursedst is withered away." And Jesus answers 
him: " Have faith in God; for verily I say unto you whosoever 
shall say unto this mountain (in a literal signification Mount Olivet 
is made the scene of this discourse), Be thou removed, and be 
thou cast into the sea, and shall not doubt in his heart but, shall be- 
lieve that those things which he saith shall come to pass, he shall 
have whatsoever he saith. Now this difference in the narratives as 
to the time of the miracle and the differences in the direct oration 
otherwise in the different narratives of this event as according to 
Matthew Jesus says to the fig-tree: " Let no fruit grow on thee 
henceforward forever;" and, according to Mark: u No man eat 
fruit of thee hereafter forever," and according to Matt., the dis- 
ciples say: " How soon is the fig-tree withered away ;" but accord- 
ing to Mark, Peter says to him on the next morning after that on 
which the cursing was done, on his recognizing the tree withered : 
" Master, behold the fig-tree which thou cursedst is withered away ; " 
these differences I say, are only variations in narrative of the same 
events by the different writers. But according to Mark, the time 
of figs had not yet come, which if literally interpreted, would show 
it unreasonable in Jesus to exert his miraculous power in destroying 
a fig-tree because it had not brought forth fruit before its time. 
But while this presentation hath in its way an historical appli- 
cation it has none the less truly an allegorical significance. 
The reference of the presentation is doubtless to the rejection of 
Judaism for the non-performance of its duties, the non-fulfilment Ox 
its real mission in the presentation of itself as an example of living, 
active godliness to the G-entile world, and in the advancement oi 
the cause of truth among mankind beyond it own limits. And the 
finding of leaves on the tree, and no fruit, might represent the old 
tree of Judaism as covered with the leaves of superstitious obser- 
vances, and of carnal ordinances, but with none of the fruits of living 
faith, active love and godly zeal, namely, good works. Have we 
not too many of these kind of fig-trees represented in the Christian 
churches to day ? And how long ere they have something better 
than leaves to display ? How long ere the Spirit of truth and of 
active godliness shall prevail in them, to the exclusion of all error, 
and pride, and superfluous observances, and carnal ordinances? 



112 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

How long ere all called Christians shall with one heart and with 
united effort advance the cause of truth (truth, we mean, unmixed 
with error) and of righteousness in the world ? It is high time that 
all called Christians should come to the knowledge of this all-impor- 
tant truth, that it is necessary for them to be good and to do good 
themselves, individually and collectively, to advance the cause of 
God in the world. And in this allegory Jesus and his disciples 
would represent gospel truth, and its ministers or missionaries. 

Miracle 35. He casts the traders out of the temple a second time, — 
Jerusalem, Matt. XXI. 12-17 : " And Jesus went into the temple of 
God, and cast out all them that sold and bought in the temple, and 
overthrew the tables of the money-changers, and the seats of them 
that sold doves ; and said unto them : It is written : My house 
shall be called the house of prayer, but ye have made it a den of 
thieves. And the blind and the lame came to him into the temple, 
and he healed them. And when the chief priests and the scribes 
saw the wonderful things that he did, and the children crying in the 
temple and saying : Hosanna to the son of David ; they were sore 
displeased, and said unto him : Hearest thou what these people say ? 
And Jesus saith unto them : Yea, have ye never read : Out of the 
mouths of babes and sucklings thou hast perfected praise." Mark 
XI. 11, 15-20; " And Jesus entered into Jerusalem, and into the 
temple ; and when he had looked round about upon all things, and 
now the even was come, he went out unto Bethany, with the 
twelve." — Here is related the cursing of the fig-tree on the next 
morning — " And they come to Jerusalem, and Jesus went into the 
temple, and began to cast out them that sold and bought in the 
temple, and overthrew the tables of the money-changers, and the 
seats of them that sold doves ; and would not suffer that any man 
should cany any vessel through the temple. And he taught, saying 
unto them : Is it not written : My house shall be called by all na- 
tions the house of prayer ; but ye have made it a den of thieves. 
And the scribes and chief priests heard it, and sought how they might 
destroy him ; for they feared him, because all the people was astonished 
at his doctrine. And when even was come he went out of the city." 
Luke XIX, 45-47 : " And he went into the temple, and began to 
cast out them that sold therein, and them that bought; saying unto 
them : It is written : My house is the house of prayer, but ye have 
made it a den of thieves." 

Remarks on the Preceding. 
This miracle of the second cleansing of the temple is mentioned 1 



REVIEW OF THE GOSPELS: THE MIRACLES. 113 

in the first three Gospels. That one of the writers who being an 
immediate follower of Christ would be thought to have witnessed 
it, was Matthew, and from him or from some other source the other 
two would be thought to have derived their accounts of it. The 
narratives differ in regard to the time when the event took place, 
Matthew having it on the same day of Christ's royal entry into 
Jerusalem, and before the blasting of the fig-tree, which he has to 
take place on the following morning. Mark having it on the next day 
after the blasting of the fig-tree, which last event this writer places 
on the morning of the same day on which the traders were driven 
out of the temple ; but those differences can be thought of as only 
variations in narrative of the same event, viewed by the narrators 
from different standpoints. In Luke' sit is not said on which day the 
ousting of the traders took place, but the connection would seem to 
imply that it was on the same day of his royal entry. Jesus at this 
time was greatly noticed in the temple. And when the chief priests 
and scribes saw the wonderful things that he did and the children 
crying out ' ' Hosanna to the son of David ' ' they were much dis- 
pleased and asked him whether he did not hear what the people 
said. Jesus answered them, " Yea, have ye never read, Out of the 
mouth of babes and sucklings thou hast perfected praise?" Even the 
blind and the lame on this occasion, having notice of his presence 
in the city by the noise made, in his cavalcade entering in through 
its gates and passing through its streets, come to him in the temple 
and he heals them all. This was after he had cast out the traders 
whomjhe unsparingly rebukes for having made his father's house " a 
den of thieves," an expression concerning them which the evangelists 
agree that he used. This representation of the second cleansing of the 
temple is doubtless designed to typify the cleansing and purifying of 
God's Church, which was long trodden under foot and profaned by 
the world, by means of the purifying and refining doctrines of the 
Gospel. Christ there represents the true doctrines of the Gospel, 
and the disciples the active ministers in its promulgation. It also 
sets forth the purpose for which the temple of God is designed, name- 
ly, to be a house for prayer, and for the worship of the true God, and 
not to be used for worldly purposes. As for that particular temple 
at Jerusalem, it remained in the hands of the Jews, until it was de- 
stroyed by the Romans in about the year 70 A. D. ; and therefore 
the allusion in the allegory to the cleansing ot the temple by Christ 
would be to the overthrowing and eradicating of the old superstitions 
of the Roman Empire, the Jewish among the rest, and their being 
supplanted by the new and true religion which was just begun to be 
introduced ; as well as to the reformation and purification of each 
8— d 



114 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ET~. 

temple in particular by the subversion and destruction of its idols of 
gold and silver and brass and wood, and the using it for the worship 
and praise to God alone. It is seen that even if the accounts differ 
to some small extent these differences are but variations in narra- 
tive of the same event by the different writers. 

Miracle 36. He heals Malchus' ear in Gethsemane. Matthew 
XXVI. 50-55 : " Then came they and laid hands on Jesus, and took 
him. And, behold, one of them which were with Jesus stretched 
out his hand and drew his sword, and struck a servant of the high 
priest's, and smote off his ear. Then said Jesus unto him : Put up 
again thy sword into his place ; for all they that take the sword shall 
perish with the sword. Thinkest thou that I cannot pray to my 
Father, and he shall presently give me more than twelve legions of 
angels ? But how then shall the Scriptures be fulfilled that thus it 
must be ? " Mark XIV. 46-49 : « And they laid their hands on him, 
and took him. And one of them that stood by drew a sword, aud 
smote a servant of the high priest, and cut off his ear. And Jesus 
answered and said unto them : Are ye come out as against a thief 
with swords and staves to take me, &c. ? " Luke XXII. 50, 51 : 
" And one of them smote a servant of the high priest, and cut off his 
right ear. And Jesus answered and said : Suffer ye thus far. And 
he touched his ear and healed him.' , John XVIII. 10, 11 : " Then 
Simon Peter, having a sword, drew it, and smote the high priest's 
servant, and cut off his right ear. The servant's name was Malchus. 
Then said Jesus unto Peter : Put up thy sword into the sheath; the 
cup which my Father hath given me to drink shall I not drink it ? " 

Remarks on the Preceding. 
It is seen the cutting off of the ear is mentioned in the four 
Gospels, while the miracle itself, the healing of the ear, is mentioned 
in John's only. Although this servant, whose name John alone 
gives as Malchus, was so zealous in the cause of Jesus, when he 
perceived the temple authorities proceeding to arrest him, that he 
drew his sword in his defense, yet it is seen Jesus does not agree 
with him in his act of violence and says, " Put up thy sword into 
its place, for all they that take the sword shall perish with the 
sword." This corresponds to the expression in Kev. XIII, 10: 
" He that leadeth into captivity shall go into captivity and he that 
killeth with the sword must be killed with the sword;" and is more 
correspondent with the general tenor of Christ's doctrine than any 
course of violence could be. Jesus, now willingly subjects himself 
to the severe ordeal he sees coming upon him, in order thereby to 



REVIEW OF THE GOSPELS: THE MIRACLES. 115 

overthrow Satan's kingdom. And therefore, he says to Malchus, on 
telling: him to sheath his sword as-ain: " Thinkest thou that I cannot 
pray to my Father and he shall presently give me more than twelve 
legions of angels? But how then shall the Scriptures be fulfilled 
that thus it must be?" How reasonable all this and how entirely 
consistent with the self-sacrifice of Christ! It could not have 
been otherwise and in accordance with his doctrine ! One of 
the designs of this presentation, however, is doubtless to set forth 
the future relation of Judaism to Christianity. The ear, in 
Scripture prophetic language, would indicate the hearing, 
the understanding; and this being represented as taken 
away from the servant of the high priest indicated that the 
Jewish people would lack a hearing ear and an understanding heart 
with respect to Christianity. The healing of the ear indicated that 
Christianity would have the power of remedying that, at least to 
some extent, and would ultimately do so when presented to the Jews 
in its simplicity and purity, by which the Jews would hear and 
accept its doctrines, and become to a large extent converted to it. 
This should be an encouraging incitement to the faithful and true 
missionaries of Christianity to exert themselves and do all in their 
power for the conversion to the truth of their brethren the Israelites. 
The servant whose ear was cut off, considering things as then, might 
here represent the whole lay Jewish race. And the servants, or hear- 
ers, are those upon whom the priests depend ; without hearers there 
would be no need of priests or priesthood ; but be it noticed that 
the ear was taken away with respect to Christianity, not with respect 
to Judaism, if, peradventure, the servant still remained to the priest. 
Miracle 37. He causes a miraculous draught of fishes, — Sea of Gali- 
lee, John XXI. 1-14 : " After these things, Jesus showed himself 
again to the disciples at the sea of Tiberias, and on this wise showed 
he himself. There were together, Simon Peter, and Thomas, called 
Didymus, and Nathaniel of Cana, of Galilee, and the sons of Zebedee, 
and two other of his disciples. Simon Peter saith unto them ; I go 
a-fishing : they say unto him : We also go with thee. They went 
forth and entered into a ship immediately, and that night they caught 
nothing. But when the morning was now come, Jesus stood on the 
shore ; but the disciples knew not that it was Jesus. Then Jesus 
saith unto them : Children, have ye any meat ? They answered him : 
No. And he said unto them : Cast the net on the right side of the 
ship, and ye shall find. They cast therefore, and now they were not 
able to draw it, for the multitude of fishes. Therefore that disciple 
saith unto Peter : It is the Lord. Now when Simon Peter heard 
that it was the Lord, he girt his fisher's coat about him (for he was 
naked), and did cast himself into the sea. And the other disciples 



116 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

came in a little ship (for they were not far from land, but as it were 
two hundred cubits), dragging the net with fishes. As soon then as 
they were come to land they saw a fire of coals, and fish laid there- 
on, and bread. Jesus saith unto them : Bring of the fish which ye 
have now caught. Simon Peter went up and drew the net to land, 
full of great fishes, an hundred and fifty and three ; and for all there 
was so many, yet was not the net broken. Jesus saith unto them :. 
Come and dine. And none of the disciples durst ask him : who art 
thou ? knowing that it was the Lord. Jesus then cometh andtaketh 
bread, and giveth them, and fish likewise. This is now the third 
time that Jesus showed himself to his disciples after he was risen 
from the dead." 

Remarks on the Preceding. 

This is recorded only in John. The design of the prophetic alle- 
gory is to set forth the fatherly and providential care of God over his 
servants who were engaged or would be engaged in founding or ex- 
tending the true Christian Church. It is seen to this day, that God 
provides for his servants, the true Christian ministers, or missionaries, 
for the truth, by whatever name they are called ; and, indeed, for all 
who are devoted to, or engaged in any way in his service. Such men 
may have hours and days of darkness, discouragement, and trial ; 
they may suffer privations and persecutions and want ; they may 
toil all night and have nothing for their pains ; but such seasons, be- 
they short or long, shall have an end ; God will always be near to 
comfort and encourage them ; heaviness may remain during the night; 
of affliction ; but the morning light of hope, and of returning suc- 
cess, brings to them encouragement and joy. God will always, 
make abundant provision for them, provided they are dutiful, in- 
dustrious, and provident themselves, and in ways they may not ex- 
pect ; for besides the nets full, which by God's assistance, they shall 
receive as the result of their honest toil, there will be fish a waitings 
them, ready cooked upon the coals ; and also bread. But we do not. 
learn that any further advantage accrues to the impetuous Peters, 
who hastily and inconsiderately throw themselves into a sea of trou- 
bles, in order the sooner to attain their object, than to those who re- 
main in the ship (supposing this to be the ark of truth ; there are 
false, unsafe . ships in which they should not remain for a single 
moment, when they can escape safely to land or enter a safe one), 
who reach the dry land as soon, bringing their fish with them. Nor 
need they be less energetic and enterprising, less active in the accom- 
plishments of the good objects they have in view, while they use a 
proper consideration and judgment in all their proceedings. The 



REVIEW OF THE GOSPELS: THE MIRACLES. 117 

missionaries of the truth are expected and called upon to use their 
reason, as well as the men of the world. 

These are about the sum of the recorded miracles of Jesus, and 
the language in which they are given may be called prophetic sym- 
bolism, or allegory. We have given them in chronological order, as 
arranged in the Polyglott, and our best Reference Bibles. 

As to the Preliminaries to the Trial ; The Trial, Crucifixion, 
Resurrection, and Post-Resurrection Appearances of 
Jesus, According to the Four Gospels, Examined and 
Compared from the Original Greek. 

1st. The rulers conspire against Christ; the woman anoints him; 
and Judas sells him. He eats the Passover ; institutes his Holy Supper ; 
prays in the garden, and, betrayed with a kiss, is carried to the high 
priest ; is denied of Peter, and arraigned before Pilate. 

Matt. XXVI. 1-6 : "And it came to pass when Jesus had 
ended all these sayings (a discourse which he is represented as 
delivering concerning the final judgment), he said unto his 
disciples : Ye know that after two days is the feast of the Passover, 
and the Son of Man is betrayed to be crucified. Then assembled 
together the chief priests and the scribes and the elders of the 
people unto the palace of the high priest, which was called Caiaphas, 
and consulted that they may take Jesus by subtilty and kill him. 
But they said : Not on the feast day, lest there be an uproar among 
the people." The same ace. to Mark XIV. 1-3 : "After two days 
was the feast of the Passover, and unleavened bread ; and the chief 
priests and the scribes sought how they might take him by craft and 
put him to death. But they said : Not on the feast day, lest there 
be an uproar among the people." The same ace. to Luke XXII. 1-3: 
" Now the feast of unleavened bread drew nigh, which is called the 
Passover. And the chief priests and scribes sought how they might 
kill him ; for they feared the people." That corresponding to the 
same in John XI. verse 47 to end of chapter : " Then gathered the 
chief priests and the Pharisees a council and said : What do we ? for 
this man doeth many miracles. If we let him thus alone all men will 
believe on him, and the Romans shall come and take away both our 
place and nation (something, we may remark, they had already in 
possession before Christ is represented to have come). And one of 
them, named Caiaphas, being the high priest that same year, said unto 
them : Ye know nothing at all, nor consider that is it expedient for 
us that one man should die for the people, and that the whole nation 
oerish not. And this he spake, not of himself, but being high priest 



118 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES , ETC. 

that year, he prophesied that Jesus should die for that nation ; and 
not for that nation only, but that he should gather together in one 
the children of God that were scattered abroad. Then from that 
day forth they took counsel together for to put him to death. Jesus, 
therefore, walked no more openly among the Jews ; but went thence 
into a country near to a wilderness into a city called Ephraim, and 
there continued with his disciples. And the Jews' Passover was nigh 
at hand ; and many went out of the country up to Jerusalem before 
the Passover to purify themselves. Then sought they for Jesus, and 
spake among themselves as they stood in the temple : What think ye, 
that he will not come to the feast ? Now both the chief priests and 
the Pharisees had given commandment that if any man knew where 
he was he should show it, that they might take him." 

Hemarks on the Preceding. 

The four Gospels, it is seen, give here four varying accounts of 
the same set of events. They all agree that the authorities of the 
Temple were very uneasy consequent upon the popularity which 
Jesus and his doctrines had attained to among the people. They 
therefore wish to bring him to trial, but in such a quiet way that 
they may not cause an outbreak in his defense among the people, 
who, they thought, would not submit to his degradation without 
essaying to interpose their ability in his behalf. While these narra- 
tives are immediately preceded in the first three Gospels by the 
prophetical accounts of the destruction of Jerusalem and the last 
judgment, and their place is near the end of these Gospels ; in John 
it occupies a place farther back ; and is immediately preceded by the 
accounts of the raising of Lazarus, and the prophecy of Caiaphas, 
which last two events are, however, only mentioned in John, as we 
have seen ; and the last three verses of John XL are those which 
may be regarded as directly corresponding to the accounts of the 
other three. These accounts are immediately followed in all cases 
except in Luke by the account of the woman anointing Jesus. 

The Four Narratives Continued. 

Matthew XXVI. 6-14: "Now when Jesus was in Bethany in 
the house of Simon, the leper, there came unto him a woman having 
an alabaster box of very precious ointment, and poured it on his head 
as he sat at meat. But when his disciples saw it they had indigna- 
tion, saying : To what purpose is this waste ? For this ointment 
might have been sold for much, and given to the poor. When Jesus 
understood it he said unto them : Why trouble ye the woman ? for 



REVIEW OF THE GOSPELS. 119 

she hath wrought a good work upon me ; for ye have the poor always 
with you, but me ye have not alwa} r s. For in that she hath poured 
this ointment on my body she did it for my burial. Verily, I say 
unto you, wheresoever this gospel shall be preached in the whole 
world, there shall also this that this woman hath done be told for a 
memorial of her." According to Mark XIV., 3-10 : " Adn being in 
Bethany, in the house of Simon, the leper, as he sat at meat, there 
came a woman having an alabaster box of ointment of spikenard, 
very precious ; and she brake the box, and poured it on his head. 
And there were some that had indignation within themselves, and 
said : Why was this waste of the ointment made? for it might have 
been sold for more than three hundred pence, and given to the poor. 
And they murmured against her. And Jesus said : Let her alone : 
why trouble ye her ? She hath wrought a good work on me. For 
ye have the poor with you always, and whensoever ye will ye may 
do them good ; but me ye have not always. She hath done what 
she could ; she is come aforehand to anoint my body for the burial. 
Verily I say unto you : Wheresoever this gospel shall be preached 
throughout the whole world, this also that she hath done shall be 
spoken of for a memorial of her." That corresponding to the same 
in Luke, ch. VII., v. 36, to the end of chapter : And one of the Pharisees 
desired him that he would eat with him; and he went into the 
Pharisee's house and sat down to meat. And, behold, a woman in the 
city which was a sinner, when she knew that (Jesus) sat at meat in 
the Pharisee's house, brought an alabaster box of ointment ; and stood 
at his feet behind him, weeping, and began to wash his feet with 
tears, and did wipe them with the hairs of her head, and kissed his 
feet, and anointed them with the ointment. Now when the Pharisee 
which had bidden him saw it he spake within himself saying : This 
man, if he were a prophet, would have known who and what manner 
of woman this is that toucheth him ; for she is a sinner. And Jesus 
answering said unto him : Simon, I have somewhat to say unto thee. 
And he saith : Master, say on. There was a certain creditor which 
had two debtors; the one owed him five hundred pence, and the 
other fifty ; and when they had nothing to pay he frankly forgave 
them both. Tell me, therefore, which of them will love him most ? 
Simon answered and said : I suppose that he to whom he forgave 
most. And he said unto him : Thou hast rightly judged. And he 
turned to the woman, and said unto Simon : Seest thou this woman? 
I entered into thy house ; thou gavest me no water for my feet ; but 
she hath washed my feet with tears and wiped them with the hairs 
of her head. Thou gavest me no kiss ; but this woman since the 
time I came in hath not ceased to kiss my feet. My head with oil 



120 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

thou didst not anoint ; but this woman hath anointed my feet with 
ointment. Wherefore I say unto thee : Her sins, which are many, • 
are forgiven ; for she loved much ; but to whom little is forgiven the 
same loveth little. And he said unto her: Thy sins are forgiven. 
And they that sat at meat with him began to say within themselves : 
Who is this that forgiveth sins also ? And he saith to the woman : 
Thy faith hath saved thee, go in peace." 

The same ace. to John XII., 1-9 : " Then Jesus, six days before the 
Passover came to Bethany, where Lazarus was which had been dead, 
whom he raised from the dead. There they made him a supper, and 
Martha served ; but Lazarus was one of those that sat at the table 
with him. Then took Mary a pound of the ointment of spikenard, 
very costly, and anointed the feet of Jesus, and wiped his feet with 
her hair ; and the house was filled with the odor of the ointment. 
Then saith one of his disciples — Judas Iscariot, Simon's son, which 
should betray him — Why was not this ointment sold for three 
hundred pence, and given to the poor ? This he said, not that he 
cared for the poor, but because he was a thief, and had the bag, and 
bare what was put therein. Then said Jesus : Let her alone, against 
the day of my burying hath she kept this ; for the poor always ye 
have with you, but me ye have not always." 

Remarks on the Preceding. 

The narrative is such, as to disposition and wording, in three cases, 
Matthew, Mark, and John, as nqt to leave any doubt that the same 
event is intended to be described ; and it is so worded in the other 
case, in Luke, as to leave scarcely any doubt, not any indeed to the 
candid and unprejudiced investigator, that it is intended to describe 
the same thing. In Matthew and Mark it stands in connection with 
similar events preceding and following it, immediately after the con- 
sultation of the priests, &c, to kill Jesus, and immediately before 
Judas makes arrangements with the priests to betray him to them. 
The account in Luke being in the early part of that gospel, ch. VIL, 
stands in no such connection of events preceding and following it in 
narration ; for where it would stand in Luke, if in a similar position 
and connection with the account in Matthew and Mark, would be 
immediately after verse 2 of ch. XXII. ; but from the similarity of 
the narrative itself to the other two, and the circumstance that Simon 
is the name of the host (Simon the leper in Matthew and Mark), it 
seems quite evident that the same event is intended to be related. 
In John there are nearly six chapters, from chapter XII., 10, to ch. 
XVIII., inserted between this narrative of the woman's anointing of 
Jesus, and that of his betrayal by Judas. We remark that to the 



REVIEW OF THE GOSPELS. 121 

readers of the gospels there sometimes appears more confusion in 
the narratives than a complete analysis and synthesis of them shows 
there really is. For much of the apparent confusion arises to the 
mind from the variation in the narratives of the same events, while 
some of it arises, as seen here, from the places the corresponding 
narratives occupy in the different Gospels. 

Comparing the four accounts with each other the conclusion is 
reached that the house wherein the anointing took place was that 
of Lazarus at Bethany ; that the Simon mentioned in the first three 
Gospels is the same with Lazurus, as mentioned in John; and that 
the woman who anointed Jesus was Mary the sister of Lazarus. 

.The anointing of Jesus on this occasion, soon after his royal entry 
to Jerusalem, hath of course the historical application of the anoint- 
ing of the king of the new dispensation ; while the whole presenta- 
tion hath also with the historic the allegorical significance. 

Its mention in the four Gospels would mean that Christ is the 
anointed king of the whole world.; and the discussion among the 
disciples as to the propriety of using the ointment in that way, some 
■of them maintaining that it might have been sold for much money, 
which might be distributed among the poor, a discussion that Christ 
-finally decides in favor of the use whereto the ointment had been 
put, adding, " The poor ye have always with you, but me ye have 
not always," points to the same thing, namely, that while Christ 
•condescends in this world to make the poor his companions and to 
be their chief friend, he still is none the less the world's king; 
whereby he proves that (his departure from the world being now 
nigh) the application of the ointment was to the proper purpose 
•and person, that his body was anointed for the burial and that to 
its chief king the world owed, of its most precious ointment, at 
least sufficient to anoint him from head to foot. 

The Four Narratives Continued. 

Matthew XXVL, 14-35 : " Then one of the twelve, called Judas 
Tscariot, went unto the chief priests and said unto them : What will 
ye give me, and I will deliver him unto you ? And they covenanted 
with him for thirty pieces of silver. And from that time he sought 
opportunity to betray him. Now the first day of the feast of un- 
leavened bread, the disciples came to Jesus, saying unto him : Where 
wilt thou that we prepare for thee to eat the Passover ? And he 
said : Go into the city to such a man, and say unto him : The master 
saith : My time is at hand ,* I will keep the Passover at thy house 
with my disciples. And the disciples did as Jesus had appointed 
them, and they made ready the Passover. Now when the even was 
come, he sat down with the twelve ; and as they did eat, he said : 



122 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Verily, I say unto you that one of you shall betraj^ me. And they 
were exceeding sorrowful, and began every one of them to say unto 
him: Lord, is it I? And he answered and said: He that dippeth 
his hand with me in the dish, the same shall betray me. The son of 
Man goeth as it is written of him ; but woe unto that man by whom 
the Son of Man is betrayed ! It had been good for that man if he 
had not been born. Then Judas, which betrayed him, answered and 
said: Master, is it I ? He said unto him : Thou hast said. 

And as they were eating, Jesus took bread and blessed it, and 
brake it, and gave it to his disciples, and said : Take, eat ; this is 
my body. And he took the cup, and gave thanks, and gave to them, 
saying : Drink ye all of it ; for this is my blood of the New Testa- 
ment, which is shed for many, for the remission of sins. But I say 
unto you : I will not drink henceforth of this fruit of the vine until 
that day when I drink it new with you in my Father's kingdom. 
And when they had sung an hymn, they went out into the Mount 
of Olives. Then saith Jesus unto them : All ye shall be offended 
because of me this night ; for it is written : I will smite the shepherd, 
and the sheep of the flock shall be scattered abroad. But after I am 
risen again, I will go before you into Galilee. Peter answered and said 
unto him : Though all men shall be offended because of thee, yet will 
I never be offended. Jesus said unto him: Verily, I say unto thee 
that this night, before the cock crow, thou shalt deny me thrice. 
Peter said unto him : Lord, though I should die with thee, yet will 
I not deny thee. Likewise also said all the disciples." The samt 
ace. to Mark XIV., 10-32 ; " And Judas Iscariot, one of the twelve, 
went unto the chief priests to betray him unto them. And when they 
heard it, they were glad, and promised to give him money ; and he 
sought how he might conveniently betray him. 

And the first day of unleavened bread, when they killed the Pass- 
over, his disciples said unto him ; Where wilt thou that we go and 
prepare, that thou mayest eat the Passover ? And he sendeth forth 
two of his disciples, and saith unto them : Go ye into the city and 
there shall meet you a man bearing a pitcher of water, follow him ; 
and wheresoever he shall go in, say ye to the good-man of the house ; 
The master saith : Where is the guest-chamber, where I shall eat the 
Passover with my disciples ? And he will show you a large upper 
room furnished and prepared ; there make ready for us. And his 
disciples went forth, and came into the city, and found as he had 
said unto them ; and they made ready the Passover. And in the 
evening he cometh with the twelve. And as they sat and did eat, 
Jesus said : Verily, I say unto you, one of you which eateth with me 
shall betray me. And they began to be sorrowful, and to say unto 



REVIEW OF THE GOSPELS. 123 

him one by one : Is it I ? And another said : Is it I ? And he an- 
swered and said unto them : It is one of the twelve that dippeth with 
me into the dish. The Son of Man, indeed, goeth as it is written of 
him, but woe to that man by whom the Son of Man is betrayed ; 
Good were it for that man if he had never been born. 

And as they did eat, Jesus took bread and blessed and brake it, 
and gave to them, and said : Take, eat, this is my body. And he 
took the cup, and when he had given thanks, he gave it to them, and 
they all drank of it. And he said unto them : This is my blood of 
the New Testament, which is shed for many. Verily I say unto you: 
I will drink no more of the fruit of the vine until that day that I 
drink it new in the kingdom of God. 

And when they had sung an hymn, they went out into the Mount 
of Olives. And Jesus saith unto them : All ye shall be offended be- 
cause of me this night ; for it is written : I will smite the shepherd, 
and the sheep shall be scattered. But after that I am risen, I will go 
before you into Galilee. But Peter said unto him : Although all shall 
be offended yet will not I ? And Jesus saith unto him : Verily, I 
say unto thee, that this day, in this night, before the cock crow twice, 
thou shalt deny me thrice. But he spoke the more vehemently : If 
I should die with thee, I will not deny thee in any wise. Likewise 
also said they all. The same according to Luke XXII., 3-40: "Then 
entered Satan into Judas, surnamed Iscariot, being of the number of 
the twelve. And he went his way, and communed with the chief 
priests and captains, how he might betray him unto them. And they 
were glad, and covenanted to give him money. And he promised, 
and sought opportunity to betray him unto them in the absence of 
the multitude. 

Then came the day of unleavened bread, when the Passover must 
be killed. And he sent Peter and John, saying : Go, and prepare us 
the Passover, that we may eat. And they said unto him : Where 
wilt thou that we prepare ? And he said : Behold, when ye are en- 
tered into the city, there shall a man meet you bearing a pitcher of 
water; follow him into the house where he entereth in. And ye 
shall say unto the good-man of the house : The master saith unto 
thee : Where is the guest-chamber, where I shall eat the Passover 
with my disciples. And he shall show you a large upper room fur- 
nished ; there make ready. And they went, and found as he had 
said unto them ; and they made ready the Passover. 

And when the hour was come he sat down, and the twelve apostles 
with him. And he said unto them: I have greatly desired to eat 
this Passover with you before I suffer ; for I say unto you, I will not 
any more eat thereof until it be fulfilled in the kingdom of God. 



124 CEEATOTt AND COSMOS; OE, COSMOTHEOLOGTES, ETC. 

And he took the cup, and gave thanks, and said : Take this and di- 
vide it among yourselves ; for I say unto you, I will not drink of the 
fruit of the vine until the kingdom of God shall come. 

And he took bread, and gave thanks, and brake it, and gave unto 
them saying : This is my body which is given for you ; this do in 
remembrance of me. Likewise also the cup after the supper, saying : 
This cup is the New Testament in my blood which is shed for you. 
But behold the hand of him that betrayeth me is with me on the 
table. And truly the Son of Man goeth as it is determined, but woe 
unto that man by whom he is betrayed ! And they began to enquire 
among themselves which of them it was that should do this thing. 
And there was also a strife among them which of them should be ac- 
counted the greatest (a strange time, one would surely think, for 
such a discourse ; see also Mark IX., 34 ; Luke IX., 46). And he said 
unto them : The kings of the Gentiles exercise lordship over them ; 
and they that exercise authority upon them are called benefactors. 
But ye shall not be so ; but he that is greatest among you, let him 
be as the younger, and he that is chief as he that doth serve. For 
whether is greater, he that sitteth at meat, or he that serveth. Is 
not he that sitteth at meat ? But 1 am among you as one that serv- 
eth. Ye are they which have continued with me in my temptations ; 
and I appoint unto you a kingdom as my father hath appointed unto 
me : that ye may eat and drink at my table in my kingdom, and sit 
on thrones, judging the twelve tribes of Israel. 

And the Lord said : Simon, Simon, behold Satan hath desired (to 
have) you that he may sift you as wheat. But I have prayed for 
thee that thy faith fail not ; and when thou art converted strengthen 
thy brethren. And he said unto him ; Lord, I am ready to go with 
thee both into prison and to death. And he said : I tell thee, Peter, 
the cock shall not crow this day before that thou shalt thrice deny that 
thou knowest me. And he said unto them : When I sent you with- 
out purse and scrip and shoes, lacked ye anything ? And they said : 
Nothing. Then said he unto them : But now he that hath a purse 
let him take it, and likewise his scrip ; and he that hath no sword, 
let him sell his garment and buy one. For I say unto you that this 
that is written must yet be accomplished in me : And he was reckon- 
ed among the transgressors, for the things concerning me have an 
end. And they said: Lord, behold, here are two swords. And he 
said unto them : It is enough. And he came and went as he was 
wont to the Mount of Olives, and his disciples also followed him." 

The same ace. to John XIII. : " Now before the feast of the Passover, 
when Jesus knew that his hour was come that he should depart out 
of this world unto the father, having loved his own which were in the 



REVIEW OF THE GOSPELS. 125 

world he loved them unto the end. And supper being ended, the 
devil having now put in the heart of Judas Iscariot, Simons' son, to- 
betray him ; Jesus knowing that the father had given all things into his 
hands, and that he was come from God and went (lit, is going) to 
God ; he riseth from supper, and laid aside his garments ; and took 
a towel and girded himself. After that he poured water into a basin, 
and began to wash the disciples' feet, and to wipe them with the towel 
wherewith he was girded. Then cometh he to Simon Peter, and he 
(Peter) saith unto him : Lord, dost thou wash my feet? Jesus an- 
swered and said unto him : What I do thou knowest not now ; but 
thou shalt know hereafter. Peter saith unto him ; Thou shalt 
never wash my feet. Jesus answered him : If I wash thee not thou 
hast no part with me. Simon Peter saith unto him : Lord not my 
feet only, but also my hands and my head. Jesus saith unto him : 
He that is washed needeth not save to wash his feet, but is clean 
every whit ; and ye are clean, but not all. For he knew who should 
betray him ; therefore said he : Ye are not all clean. So after he 
had washed their feet, and had taken his garments and was set down 
again, he said unto them ; Know ye what I have done to you ? Ye 
call me Master, and Lord ; and ye say well ; for so I am. If then 
your Lord and Master have washed your feet, ye also ought to wash 
one another's feet. For I have given you an example that ye should 
do as I have done to you. Verily, verily, I say unto you, the ser- 
vant is not greater than his Lord ; neither he that is sent greater 
than he that sent him. If ye know these things happy are ye if 
ye do them. I speak not of you all ; I know whom I have chosen ; 
but that the Scripture may be fulfilled : He that eateth bread 
with me hath lifted up his heel against me. Now I tell you before 
it come that when it is come to pass ye may believe that I am he. 
Verily, verily, I say unto you : He that receiveth whomsoever I send 
receiveth me ; and he that receiveth me receiveth him that sent me. 
When Jesus had thus said he was troubled in spirit, and testified 
and said : Verily, verily, I say unto you that one of you shall betray 
me. Then the disciples looked one on another, doubting of whom 
he spake. Now there was leaning on Jesus' bosom one of his disci- 
ples whom Jesus loved. Simon Peter, therefore, beckoned unto him 
that he should ask who it should be of whom he spake- He then r 
leaning on Jesus' breast, saith unto him : Lord who is it ? Jesus 
answered : He it is to whom I shall give a sop when I have dipped 
it. And when he had dipped the sop he gave it to Judas Iscariot, 
the son of Simon. And after the sop Satan entered into him. Then 
said Jesus unto him : That thou doest do quickly. Now no man at 
the table knew for what intent he spake this unto him ; for some of 



126 CREATOR AND COSMOS; OE, COSMOTHEOLOGIE*, ETC. 

them thought because Judas had the bag that Jesus had said unto 
him : Buy those things that we have need of against the feast, or 
that he should give something to the poor. He then, having received 
the sop, went immediately out ; and it was night. Therefore when 
he was gone out Jesus said : Now is the son of man glorified, and 
God is glorified in him. If God be glorified in him God shall also 
glorify him in himself, and shall straightway glorify him. Little 
children yet a little while I am with you. Ye shall seek me ; and 
as I said unto the Jews : Whither I go ye cannot come, so now 1 
say to you : A new commandment I give unto you, that ye love one 
another ; as I have loved you that ye also love one another. By this 
shall men know that ye are my disciples, if ye have love one to an- 
other. Simon Peter said unto him ; Lord, whither goest thou ? Jesus 
answered him : Whither I go thou canst not follow me now, but 
thou shalt follow me afterwards. Peter said unto him : Lord, why 
cannot I follow thee now ? I will lay down my life for thy sake. 
Jesus answered him : Wilt thou lay down thy life for my sake ? 
Verily, verily, I say unto thee : The cock shall not crow till thou 
hast denied me thrice." 

Remarks on the Preceding. 

The four evangelists give here each his narrative of the consec- 
utive events embraced in the period covered. They all set forth 
the same events with slight variations in the narrative. In this 
space we have brought to our view "the last supper," particular 
notice being taken of Judas and then of Peter. 

In the preliminaries to the preparation for the celebration of the 
Passover, now however exchanged for the holy supper, it says in 
Matthew : " Now the first day of the feast of unleavened bread the 
disciples came to Jesus, saying to him: Where wilt thou that we 
prepare for thee to eat the Passover? And he said, Go into the 
city to such a man and say to him : The master saith : My time is 
is at hand : I will keep the Passover at thy house with my dis- 
ciples." The disciples thereupon did as commanded and so made 
ready the Passover. 

A variation of the same in Mark is as follows : — 

The first day of unleavened bread his disciples say to Jesus: 
*' Where wilt thou that we go and prepare that thou mayest eat 
the Passover? And he sends two of his disciples, saying to 
them: Go into the city and there shall meet you a man bearing a 
pitcher of water, follow him; and wheresoever he goes in say ye 
to the good man of the house : The master saith : Where is the 
guest-chamber, where I shall eat the Passover with my disciples? 



REVIEW OF THE GOSPELS. 127 

And he will show you a large upper room furnished and prepared; 
there make ready for us. And his disciples went, and came into 
the city, and found as he had said to them, and they made ready 
the Passover.' ' 

In Luke another variation of the same narrative is given as fol- 
lows: " Then came the day of unleavened bread when the Passover 
must be killed, And he sent Peter and John saying: Go, and pre- 
pare us the Passover that we may eat. And they said to him, Where 
wilt thou that we prepare? And he said, Behold, when ye are en- 
tered into the city, there shall a man meet you bearing a pitcher 
of water; follow him into the house where he enter eth in. And 
ye shall say to the good man of the house : The master saith to 
thee : Where is the guest-chamber, where I shall eat the Passover 
with my disciples ! And he shall show you a large upper room 
furnished; there make ready. And they went and found as he had 
said to them; and they made ready the Passover." 

The preparation for the eating of the Passover, or Last Supper, 
John mentions not any more than he does the eating of that supper ; 
but any one can see that the Evangels, which do mention it, mean 
certainly to relate the same events, and do so in slightly varying 
narratives; Luke specifying the " two disciples " of Mark and the 
«« disciples " of Matthew, who were deputed to make the prepara- 
tion, as Peter and John. 

In the three first Evangels the twelve apostles are represented as 
being present at the Last Supper, and, in the fourth, the represen- 
tation implies their presence . 

The supper itself , as intimated, with its concomitant phenomena, 
such as conversations, etc., has also a representation only in the 
first three evangels; in the fourth, the scene, in the "upper 
room; " commencing on the " supper being ended." 

Of the "Last Supper," now. substituted for the Passover, the 
first three Evangels give an account in slightly varying narratives. 
As in the case of the narratives of the preparation, just posited, I 
deem it proper to exhibit the three in order, side by side, for con- 
venience of comparison and reference : 

Ace. to Matt.: "Now when the even was come he sat down 
with the twelve; and as they did eat, he said: Yerily, I say unto 
you that one of you shall betray me. And they were exceedingly 
sorrowful, and began, every one of them, to say unto him: Lord, 
is it I ? And "he answered and said : He that dippeth his hand with 
me in the dish, the same shall betray me. The Son of Man goeth 
as it is written of him ; but woe unto that man by whom the Son of 
Man is betrayed! It had been better for that man, if he had not 
been born. Then Judas, which betrayed him, answered and said, 
Master, is it I? He said unto him. Thou hast said. 

And as they were eating Jesus took bread and blessed it, and 
brake it, and gave it to his disciples, and said : Take, eat ; this is my 
body. And he took the cup and gave thanks and gave to them, 
saying: Drink ye all of it ; for this is my blood of the New Cove- 



128 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

nant, which is shed for many for the remission of sins. But I say 
unto you : I will not drink henceforth of this fruit of the vine until 
that day when I drink it new with you in my Father's kingdom." 

Ace. to Mark: " And as they sat and did eat, Jesus said : Verily * 
I say unto you, one of you which eateth with me shall betray me. 
And they began to be sorrowful, and to say unto him, one by one, 
Is it I ? And another said : Is it I ? And he answered and said 
unto them: It is one of the twelve that dippeth with me in the dish.. 
The Son of Man, indeed, goeth as it is written of him, but woe to 
that man by whom the Son of Man is betrayed: Good were it for 
that man if he had never been born. 

And as they did eat, Jesus took bread and blessed, and brake it, 
and gave to them and said: Take, eat; this is my body. And he 
took the cup, and when he had given thanks, he gave it to them, 
and they all drank of it. And he said: This is my blood of the 
New Covenant, which is shed for many. Verily, I say unto you: I 
will drink no more of the fruit of the vine until that day that I 
drink it new in the kingdom of God." 

Ace. to Luke : "And he said unto them: I have greatly desired 
to eat this Passover with you before I suffer; f< r I say unto you, I 
will not any more eat thereof until it be fulfilled in the kingdom of 
God. 

And he took the cup, and gave thanks, and said: Take this and 
divide it among yourselves; for I say unto you that I will not 
drink of the fruit of the vine until the kingdom of God shall 
come. 

And he took bread and gave thanks, and brake it, and gave unto 
them, saying : This is my body which is given for you; this do in 
rememberance of me. Likewise also the cup alter the supper, 
saying : This cup is the New Covenant in my blood, which is shed 
for you. But, behold the hand of .him that betrayeth me is w 7 ith 
me on the table. And truly the Son of Man goeth as it is de- 
termined, but woe unto that man by whom he is betrayed." r ere 
in Luke there arises a strife among the disciples as to whicii of 
them should be the greatest. And Jesus says to them: "The 
kings of the Gentiles exercise Lordship over them ; and they that 
exercise authority upon them are called benefactors. But ye shall 
not be so ; but he that is greatest among you, let him be as the 
younger and he that is chief as he that doth serve." And then he 
illustrates that although he is greatest in their little company of 
the new church still he has been among them " as one thu. serve th." 
Yet nevertheless, that they having been with him in his ministry, 
and continued with him through his trials he shall give to them a 
kingdom, as his Father has appointed to him, that they may eat and 
drink at his table in his kingdom, and sit on thrones judging the 
twelve tribes of Israel. 

He then, addressing himself particularly to Simon Peter, tells 
him Satan has desired to subject him to very severe temptation, 
but that he has prayed for him that his faith remain firm. To this 



REVIEW OE THE GOSPELS. 129 

Peter replies that he is ready to go with him to prison and to death; 
and is told, in return, that the cock shall not crow on that day be- 
fore he shall have thrice denied him. He then reminds them of 
how beneficently God had provided for their wants when he sent 
them out without purse or scrip or shoes; but now he suggests to 
them, as he is about to leave them, to take care to furnish them- 
selves with the needful things of life, even to the matter of offen- 
sive weapons since that, even in a very short time they shall be in 
the midst of violence. 

All this is included in Luke's account of what took place in 
the " upper room." 

The scene in the " upper room," according to John com- 
mences after the supper. " And supper being ended the devil 
having now put it into the heart of Judas Iscariot, Simon's son, 
to betray him ; Jesus knowing that the Father had given all 
things into his hands, and that he was come from God and went 
(lit, is going) to God; he riseth up from supper and laid aside his 
garments; and took a towel and girded himself. After that he 
poured water into a basin, and began to wash the disciples feet, 
and to wipe them with the towel wherewith he was girded." When 
in the progress of washing of the disciples feet Jesus comes to 
Peter, the latter, considering that the Saviour's self-humiliation 
was already too great, tells him, " Thou shalt never wash my 
feet." Jesus then says to him quietly: "What I do thou 
knowest not now; but thou shalt know hereafter. If I wash 
thee not thou hast no part with me." Whereupon, Peter 
exclaims : u Lord not my feet only, but also my hands and 
my head." Jesus answers: "He that is washed needeth not 
save to wash his feet, but is clean every whit ; and ye are clean, 
but not all. For he knew w T ho should betray him; therefore, 
said he: Ye are not all clean." After he had finished wash- 
ing their feet and put on his garments and sat down he asked them 
if they knew the meaning of what he had done to them, and pro- 
ceeds : "Ye call me Master and Lord and ye say well; for so I 
am. If I, then, your Lord and Master, have washed your feet, ye 
also ought to wash one another's feet. For I have given you an 
example that ye should do as I have done to you." Knowing 
these things now he promised them happiness if they should do 
them; not, of course, the washing of each other's feet in particu- 
lar; but the being in general humbly submissive and helpful to 
each other. He implies also a blessing to those who will receive 
those whom he doth send. Now, as he reclines at the table among 
his disciples after supper, he becomes troubled by the thought that 
one of the twelve there present with him should betray him, and 
that the Scriptures would be thereby fullfilled.: " He that eateth 
bread with me hath lifted up his heel against me." He therefore 
spoke out that all might hear it: " Verily, verily, I say unto you 
that one of you shall betray me." The disciples, startled at the 
announcement, look at each other, each trying to find out who it 
9— d 



130 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

was of whom he spake. Peter made a sign to the beloved disciple 
who reclined on Jesus' breast that he should ask Jesus who was 
meant ; and in answer to his question Jesus said : He it is to whom 
I shall give a sop when I have dipped it." He thereupen dipped a 
morsel and gave it to Judas Iscariot, the son of Simon ; saying at 
the same time: That thou doest, do quickly. Judas seems to have 
held among the apostles the double office of almoner, and purveyor 
for their little band; and when Jesus had spoken thus to him, the 
disciples thought he told him to go and buy something they wanted 
now on the occasion of the feast, or to go and distribute something 
to the poor. When Judas had passed out into the night Jesus de- 
livers to his eleven remaining disciples a discourse which with many 
other things both sublime and beautiful contains the following 
sentence: " By this shall all men know that ye are my disciples if 
ye have love one to another." Peter now inquires whither he is 
going ? Jesus answers that whither he is going Peter cannot follow 
him now, but shall afterwards. Peter asks why he cannot follow 
him now, since he is willing to lay down his life for him? Jesus 
replies that, far frpm being willing to lay down his life for him, 
the cock should not crow till he had thrice denied that he knew him. 

The cup that Luke speaks of giving to his disciples before the 
supper proper, saying, " Take this and divide it among yourselves," 
is, doubtless, in connection with the Feast of Love, which was 
afterwards practiced in the Primitive church. 

The expression, This is my body, and This is my blood, spoken 
by Christ symbolically of the bread and wine in the Last Supper 
have a meaning, deep, interesting and metaphysical. The reference 
is to the one first principle symbolized by these phenomena, to 
which the ultimate analysis of all being takes us : the One in whom 
is all the phenomenal media; the One, finally, from whom all living 
beings in all worlds derive existence and to whom they all return, 
when, with them, time has ended. 

Take, eat; some MSS. leave out the Greek word <payere, trans- 
lated eat. Some have wondered how it is said in John, after the 
supper, that no man at the table knew for what intent Jesus told 
Judas to do that which he was about to do quickly ; although in 
Matthew's narrative, XXVI., 25, he is represented as answering 
Judas himself directly that he was the traitor, or as giving him an 
answer equivalent to that, and this before the distribution of the 
bread and wine. But in reference to this it is enough to say that 
all the narratives evidently pointing to the same event, then this can 
be no more than a variation in the narrative. 

The Four Narratives continued till His Delivery to 

Pilate. 

Ace. to Matt. XXVI. 35, to end of chapter : " Then cometh Jesus 
with them unto a place called Gethsemane, and saith unto the dis- 
ciples : Sit ye here, while I go and pray yonder. And he took with 



REVIEW OF THE GOSPELS. 131 

him Peter and the two sons of Zebedee, and began to be sorrowful 
and very heavy. Then saith lie unto them : My soul is exceeding 
sorrowful, even unto death ; tarry ye here and watch with me. And 
he went a little farther, and fell on his face and prayed, saying : O 
my Father, if it be possible, let this cup pass from me ; nevertheless, 
not as I Avill, but as Thou wilt. And he cometh unto the disciples 
and findeth them asleep, and saith unto Peter : What, could ye not 
watch with me one hour ? Watch and pray, that ye enter not into 
temptation ; the spirit indeed is willing, but the flesh is weak. He 
went away again the second time and prayed, saying : O my Father, 
if this cup may not pass from me, except I drink it, Thy will be 
done. And he came and found them asleep again, for their eyes 
were heavy. And he left them, and went away again and prayed 
the third time, saying the same words. Then cometh he to his dis- 
eiples, and saith unto them : Sleep on now, and take rest ; behold, 
the hour is at hand, and the Son of Man is betrayed into the hands 
of sinners. Rise, let us be going ; behold, he is at hand that doth 
betray me. And while he yet spake, lo, Judas, one of the twelve, 
came, and with him a great multitude with swords and staves from 
the chief priests and elders of the people. Now he that betrayed 
him gave them a sign, saying : Whomsoever I shall kiss that same is 
he ; hold him fast. And forthwith he came to Jesus, and said : 
Hail Master, and kissed him. And Jesus said unto him : Friend, 
wherefore art thou come? Then came they and laid hands on Jesus, 
and took him. And, behold, one of them which were with Jesus 
stretched out his hand and drew his sword, and struck a servant of 
the high priest's, and cut off his ear. Then said Jesus unto him : 
Put up again thy sword into his place ; for all they that take the 
sword shall perish with the sword. Thinkest thou that I cannot 
now pray to my Father, and He shall presently give me more than 
twelve legions of angels. But how then shall the Scriptures be 
fulfilled, that thus it must be ? In that same hour said Jesus to 
the multitudes: Are ye come out as against a thief, with swords and 
staves, for to take me ? I sat daily with you, teaching in the temple, 
and ye laid no hold on me. But all this was done that the Scrip- 
tures of the prophets might be fulfilled. Then all the disciples for- 
sook him and fled. And they that laid hold on Jesus led him away 
to Caiaphas the high priest, where the scribes and the elders were 
assembled. But Peter followed him afar off unto the high priest's 
palace, and went in and sat with the servants to see the end. Now 
the chief priests and the elders, and all the council, sought false 
witness against Jesus, to put him to death ; but found none. Yea, 
though many false witnesses came, yet found they none. At the last 



132 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

came two false witnesses and said : This fellow said : I am able to 
destroy the temple of God, and to build it in three days. And the 
high priest arose and said unto him: Answerest thou nothing? 
What is it which these ivitness against thee ? But Jesus held his, 
peace. And the high priest answered and said unto him : I adjure- 
thee by the living God that thou tell us whether thou be the Christ,, 
the son of God. Jesus saith unto him : Thou hast said : neverthe- 
less, I say unto you : Hereafter shall ye see the Son of Man sitting on 
the right hand of power, and coming in the clouds of heaven. Then 
' the high priest rent his clothes, saying : He hath spoken blasphemy ; 
What further need have we to witness? Behold now ye have heard 
his blasphemy. What think ye ? They answered and said : He is. 
guilty (liable to the penal t}^) of death. Then did they spit on his. 
face and buffeted him ; and others smote him with the palms of their 
hands, saying : Prophesy unto us, O Christ, who is he that smote' 
thee ? Now Peter sat without in the palace : and a damsel came 
unto him, saying : Thou also wast with Jesus of Nazareth. But he- 
denied before them all, saying : I know not what thou sayest. And 
when he was gone out into the porch another maid saw him, and 
said unto them that were there : This fellow was also with Jesus of 
Nazareth. And again he denied with an oath : I do not know the 
man. And after a while came unto him they that stood by, and said 
to Peter : Surely thou also art one of them ; for thy speech bewrayeth 
thee. Then began he to curse and to swear (saying), I do not know 
the man ; and immediately the cock crew. And Peter remembered 
the word of Jesus which said unto him : Before the cock crow thou 
shalt deny me thrice. And he went out and wept bitterly." The same- 
ace. to Mark XIV. 32 to end of chapter : " And they came to a place 
which was named Gethsemane ; and he saith to his disciples : Sit ye 
here while I shall pray. And he taketh with him Peter and James, 
and John, and began to be sore amazed and to be very heavy ; and 
saith unto them : My soul is exceeding sorrowful unto death ; tarry 
ye here and watch. And he went forward a little, and fell on the 
ground, and prayed that if it were possible the hour might pass from 
him. And he said : Abba, Father, all things are possible unto Thee, 
take away this cup from me ; nevertheless not what I will, but 
what Thou wilt. And he cometh and findeth them sleeping, 
and saith unto Peter: Simon, sleepest thou? Couldest not thou 
watch one hour ? Watch and pray, lest ye enter into temptation. 
The spirit truly is ready but the flesh is weak. And again he went 
away, and prayed, and spake the same words. And when he return- 
ed he found them asleep again, (for their eyes were heavy) neither 
knew they what to answer him. And he cometh the third time and 



REVIEW OF THE GOSPELS. 133 

saith unto them : Sleep on now, and take rest ; it is enough ; the 
hour is come ; behold the Son of Man is betrayed into the hands of 
sinners. Rise, let us go ; lo, he that betrayeth me is at hand. And 
immediately, while he yet spake, cometh Judas, one of the twelve, 
and with him a great multitude with swords and staves, from the chief 
priests and the scribes and the elders. And he that betrayed him 
had just given them a token saying : Whomsoever I shall kiss, that 
same is he ; take him and lead him away safely. And as soon as he 
was come he goeth straightway to him and said : Master, master, and 
kissed him. And they laid their hands on him, and took him. And 
one of them that stood by drew a sword, and smote a servant of the 
high priest, and cut off his ear. And Jesus answered and saith unto 
them : Are ye come out as against a thief with swords and with 
staves to take me ? I was daily with you in the temple, and ye 
took me not ; but the Scriptures must be fulfilled. And they all 
forsook him and fled. And there followed him a certain young man 
having a linen cloth cast about his naked body ; and the young 
men laid hold on him. And he left the linen cloth, and fled from 
them naked." 

" And they led Jesus away to the high priest, and with him were 
assembled all the chief priests, and the elders, and the scribes. And 
Peter followed him afar off, even into the palace of the high priest; 
and he sat with the servants, and warmed himself at the fire. And 
the chief priests and all the council sought for witness against Jesus 
to put him to death ; and found none. For many bare false witness 
against him, but their witness agreed not together. And there arose 
certain, and bare false witness against him, saying : We have heard 
him say : I will destroy this temple that is made with hands, and 
within three days I will build another made without hands. But 
neither so did their witness agree together. And the high priest 
stood up in the midst and asked Jesus, saying : Answerest thou 
nothing ? What is it which these witness against thee ? But he 
held his peace, and answered nothing. Again the high priest asked 
him, and said unto him : Art thou the Christ, the Son of the Blessed ? 
And Jesus said : I am ; and ye shall see the Son of Man sitting on 
the right hand of power, and coming in the clouds of heaven. Then 
the high priest rent his clothes, and saith: What need we any fur- 
ther witness ? Ye have heard the blasphemy : what think ye ? And 
they all condemned him to be guilty (liable to the penalty) of death. 
And some began to spit on him, and to cover his face, and to buffet 
him, and to say unto him : Prophesy. And the servants did strike 
him with the palms of their hands. And as Peter was beneath in 
the palace there cometh one of the maids of the high priest ; and when 



134 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES , ETC. 

she saw Peter warming himself she looked upon liim, and said : And 
thou also wast with Jesus of Nazareth. But he denied, saying : I 
know not, neither understand I what thou sayest. And he went out 
into the porch, and the cock crew. And a maid saw him again, and 
began to say to them that stood by : This is one of them. And he 
denied it again. And a little after they that stood by said again to 
Peter : Surely thou art one of them ; for thou art a Galilean, and 
thy speech agreeth thereto. And he began to curse and to swear, 
saying : I know not this man of whom ye speak. And the second 
time the cock crew. And Peter called to mind the word that Jesus 
said unto him : Before the cock crow twice thou shalt deny me thrice ; 
and when he thought thereon he wept." The same ace. to Luke 
XXII, v. 40 to end of chapter : " And when he was at the place he 
said unto them : Pray that ye enter not into temptation. And he 
was withdrawn from them about a stone's cast, and kneeled down 
and prayed, saying : Father, if thou be willing remove this cup from 
me ; nevertheless not my will but Thine be done. And there ap- 
peared an angel unto him from heaven, strengthening him. And 
being in an agony he prayed more earnestly ; and his sweat was as 
it were great drops of blood falling down to the ground. And when 
he was rose up from prayer, and was come to his disciples, he found 
them sleeping for sorrow, and said unto them: Why sleep ye? 
Arise and pray, lest ye enter into temptation. And while he yet 
spake, behold, a multitude, and he that was called Judas, one of the 
twelve, went before them, and drew near unto Jesus to kiss him. 
But Jesus said unto him ; Judas, betray est thou the Son of Man with 
a kiss ? When they that were about him saw what would follow 
they said unto him : Lord, shall we smite with the sword ? And one 
of them smote the servant of the high priest, and cut off his right ear. 
And Jesus answered and said: Suffer ye thus far; and he touched 
his ear, and healed him. Then Jesus said unto the chief priests and 
captains of the temple, and the elders which were come to him: 
Are ye come out as against a thief with swords and staves ? When 
I was daily with you in the temple ye stretched forth no hands 
against me ; but this is }^ourhour and the power of darkness. Then 
took they him, and led him, and brought him into the high priest's 
house. And Peter followed afar off. And when they had kindled 
a fire in the midst of the hall, and were set down together, Peter sat 
down among them. But a certain maid beheld him as he sat by the 
fire, and earnestly looked upon him, and said : This man was also 
with him. And he denied him saying : Woman, I know him not. 
And after a little while another saw him and said : Thou art also of 
them. And Peter said : Man, I am not. And about the space of 



REVIEW OF THE GOSPELS. 135 

one hour after another confidently affirmed, saying : Of a truth this 
fellow also, was with him ; for he is a Galilean. And Peter said : 
Man, I know not what thou sayest. And immediately, while he yet 
spake, the cock crew. And the Lord turned and looked upon Peter ; 
and Peter remembered the word of the Lord, how he had said unto 
him : Before the cock crow thou shalt deny me thrice. And Peter 
went out and wept bitterly. 

And the men that held Jesus mocked him and smote him. And 
when they had blindfolded him, they struck him on the face, and 
asked him, saying : Prophesy, who is it that smote thee ? And many 
other things blasphemously spake they against him. And as soon as 
it was day, the elders of the people and the chief priests and the 
scribes came together and led him into their council, saying : Art 
thou the Christ? Tell us. And he said unto them: If I tell you 
ye will not believe. And if I also ask you, ye will not answer me, 
nor let me go. Hereafter shall the Son of Man sit on the right hand 
of the power of God. Then said they all : Art thou the Son of 
God? And he said unto them : Ye say that I am. And they said : 
What need we any further witnesses ? for we ourselves have heard 
of his own mouth." The same ace. to John, XVIII to verse 28: 
" When Jesus had spoken these words, he went forth with his disci- 
ples over the brook Cedron, where was a garden, into the which he 
entered, and his disciples. And Judas also, which betrayed him, 
knew the place : for Jesus ofttimes resorted thither with his disci- 
ples. Judas then, having received a band of men and officers from 
the chief priests and Pharisees, cometh thither with lanterns and 
torches and weapons. Jesus, therefore, knowing all things that 
should come upon him, went forth and said unto them : Whom seek 
ye? They answered him: Jesus of Nazareth. Jesus saith unto 
them : I am he. And Judas also which betrayed him, stood with 
them. As soon then as he had said unto them, I am he, they went 
backward and fell to the ground. Then asked he them again, Whom 
seek ye? And they said, Jesus of Nazareth. Jesus answered: I 
have told you that I am he ; if, therefore, ye seek me, let these go 
their way ; that the saying might be fulfilled, which he spake : Of 
them which thou gavest me, have I lost none. Then Simon Peter, 
having a sword, drew it, and smote the high priest's servant, and cut 
off his right ear. The servant's name was Malchus. Then said Jesus 
unto Peter : Put up thy sword into the sheath ; the cup which my 
Father hath given me shall I not drink it? Then the band and the 
captains and the officers of the Jews took Jesus and bound him ; 
and led him away to Annas first ; for he was father-in-law to Caia- 
phas, who was the high priest that same year. Now Caiaphas was 



136 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

he who gave counsel to the Jews that it was expedient that one man 
should die for the people. 

And Simon Peter followed Jesus, and so did another disciple; 
that disciple was known unto the high priest, and went in with Jesus 
into the palace of the high priest. But Peter stood at the door with- 
out. Then went out that other disciple which was known unto the 
high priest, and spake unto her that kept the door, and brought in 
Peter. Then saith the damsel that kept the door unto Peter: Art 
thou also one of this man's disciples ? He saith : I am not. And 
the servants and officers stood there, who had made a fire of coals ; 
for it was cold ; and they warmed themselves ; and Peter stood with 
them and warmed himself. 

The high priest then asked Jesus of his disciples and of his doc- 
trine. Jesus answered him : I spake openly to the world ; I ever 
taught in the synagogue, and in the temple, whither the Jews always 
resort ; and in secret have I said nothing ; why askest thou me ? 
Ask them which heard me what I have said unto them ; behold, they 
know what I said. And when he had thus spoken, one of the officers 
who stood by struck Jesus with the palm of his hand, saying : Ans- 
werest thou the high priest so ? Jesus answered him : If I have 
spoken evil, bear witness of the evil ; but if well, why smitest thou 
me ? Now Annas had sent him bound unto Caiaphas the high priest. 
And Simon Peter stood and warmed himself. They said therefore 
unto him : Art not thou also one of his disciples ? He denied it, 
and said : I am not. One of the servants of the high priest, being 
his kinsman, whose ear Peter cut off, saith : Did not I see thee in 
the garden with him ? Peter then denied again, and immediately 
the cock crew." 

Remarks on the Preceding. 

The points which are most worthy of notice in this space are the 
prayer in the garden ; the betrayal by Judas; the trial before the 
high priest ; and the denial hy Peter. 

The praying in the garden of Gethsemane is detailed in the three 
first Evangels. John speaks of this garden, which was reached from 
the city by crossing the brook Cedron, as a garden whereto Christ 
with his disciples often resorted; but he does not mention the 
praying therein. As to the report of the praying the three narra- 
tors give each his own version of it, as viewed from his standpoint, 
thus varying in narrative but referring evidently to the same set of 
circumstances and events, and therefore not to be thought of as 
mutually contradictory. Matthew and Mark speak of him as going 
to pray three times in the garden, Luke only once; they 
report as to the words he used although being removed to 



KEVIEW OF THE GOSPELS. 137 

some distance from him, (a stone's cast) and asleep each time when 
he was praying ; and as to the words he speaks to his disciples on 
his returns from prayer. Though Luke speaks of his going to pray 
only once, yet he gives us a near inspection of him- -just as if the 
writer were present with him — and represents him in an agony, hav- 
ing great drops of sweat, as blood, falling down to the ground, and 
a,n angel from heaven strengthening him. According to Matthew, 
having taken three of his disciples, Peter, James, and John, into the 
garden with him, he leaves them at a certain place, and goes a little 
further, and falls on his face, and prays, saying : " O my Father, if 
it be possible, let this cup pass from me ; nevertheless not as I will, 
but as Thou wilt." 

And he comes to the disciples, and finding them asleep, says to 
Peter : " What, could ye not watch with me one hour ? Watch 
and pray, that ye enter not into temptation ; the spirit indeed is 
willing, but the flesh is weak." He went again the second time, 
and prayed, saying : " O my Father, if this cup may not pass from 
me except I drink it, Thy will be done." And he came and found 
them asleep again, for their eyes were heavy. And he left them and 
went away again and prayed the third time, saying " the same 
words." Then he comes to his disciples and says to them : " Sleep 
on now, and take your rest ; behold the hour is at hand and the Son 
of Man is betrayed into the hands of sinners. Rise and let us be 
going : behold, he is at hand that doth betray me." According to 
Mark, he takes with him into the garden Peter, James, and John, 
and requests them to tarry and watch with him, while he goes for- 
ward a little and prays that if it be possible the hour shall pass from 
"him. " And he said : Abba, Father, all things are possible unto thee ; 
take away this cup from me ; nevertheless not what I will, but what 
Thou wilt." And he comes and finds them sleeping, and says to 
Peter : " Simon, sleepest thou ? Couldestnot thou watch one hour ? 
Watch ye and pray, lest ye enter into temptation. The spirit truly 
is ready, but the flesh is weak." And again he went away and pray- 
ed, u and spake the same words." And when he returned the 
second time, he found them asleep again, (for their eyes were heavy), 
" neither knew they what to answer him." And he comes the third 
time, and says to them : " Sleep on now, and take rest ; it is enough, 
the hour is come ; behold, the Son of Man is betrayed into the hands 
of sinners. Rise up, let us go ; lo, he that betrayeth me is at hand." 
According to Lake, having entered, into the garden with his disci- 
ples, he admonishes them to pray that they enter not into temptation; 
and withdrawing from them about a stone's cast, he kneels down and 
prays ; saying ; " Father, if Thou be willing, remove this cup from me ; 



138 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

nevertheless not my will, but Thine be done." And when he rises 
from prayer (after having in his agony sweat great drops of blood, 
and experienced the strengthening powers of the angel), he comes to 
his disciples and finds them sleeping for sorrow, and says to them : 
" Why sleep ye ? Rise and pray, lest ye enter into temptation." 
Thus, the praj^er in the garden is as follows, according to the dif- 
ferent narratives. According to Matthew it is : " O my Father, if it 
be possible, let this cup pass from me ; nevertheless not as I will but 
as thou wilt." And the second time : " O my Father, if this cup 
may not pass away from me except I drink it, Thy will be done; " 
the third time saying " the same words." According to Mark it is: 
" Abba, Father, all things are possible unto Thee ; take away this 
cup from me ; nevertheless, not what I will but what thou wilt." He 
prays the second time in '• the same words ; " the third time it is not 
said what were the words he used. According to St. Luke it is : 
" Father, if Thou be willing, remove this cup from me ; nevertheless, 
not my will but thine be done." The difference between these prayers 
is then as the difference between the expressions — "If it be possible ; " 
— " All things are possible;" — " If thou be willing." Some notice 
that Peter and James and John, who were with Jesus in the garden 
are said to have been removed from him a stone's cast and sleeping 
each time he prayed, and so could not be supposed to have heard 
him pray; and that in John's Gospel alone this praying in the 
garden is not mentioned although he was one of the three who was 
with Jesus at that time. But, in answer to this it may be said, 
that if the natural supposition that the three writers who have 
recorded it received their information from present witnesses 
thereof stand not good in this case then the theological conclusion 
is in place that they wrote what they did about it through in- 
spiration. 

The betrayal by Judas, and the arrest of Jesus are mentioned in 
the four Gospels, but the particulars of that transaction are very 
differently given, In all four Judas is represented as being present 
at the arrest, leading the band of men that perform that act. In 
Matthew, Mark, and Luke, Judas is represented as betraying Christ 
by a kiss ; in John nothing is said about him kissing Jesus, but quite 
a different representation is given of the manner of the arrest. Ace. 
to Matthew this was: "And forthwith he came to Jesus and said: 
Hail, master ; and kissed him. And Jesus said unto him : Friend, 
wherefore art thou come ? Then came they and laid hands on Jesus 
and took him." Ace. to Mark : " And as soon as he (Judas) was 
come he goeth straightway to him, and saith : Master, Master, and 
kissed him. And they laid their hands on him and took him." Ace. 



KEVIEW OF THE GOSPELS. 13$ 

to Luke ; Judas going before the band of men " went near unto Jesus 
to kiss him. But Jesus said unto him : " Judas, betray est thou the Son 
of Man with a kiss ? " Then they that were about Jesus, seeing what 
would follow, say to him : " Lord, shall we smite with the sword ? " 
And one of them forthwith smites oft the right ear of the high priest's 
servant; and Jesus touches and heals the ear. Then Jesus said 
unto the chief priests and captains of the temple, and the elders 
which were come to him, &c." So that they who are in the 
other narratives represented as a band of men and officers 
from the chief priests and rulers and captains of the temple are 
here represented as these high functionaries themselves come to 
arrest Jesus. Ace. to John it was : " Judas then, having received a 
band ot men and officers from the chief priests and Pharisees, com- 
eth thither with lanterns and torches and weapons. Jesus therefore, 
knowing all things that should come upon him, went forth and said 
unto them : Whom seek ye? They answered him : Jesus of Nazareth. 
Jesus saith unto them : I am he. And Judas also which betrayed 
him stood with them. As soon then as he had said unto them : I am 
he, they went backward and fell to the ground. Then asked he them 
again : Whom seek ye ? And they said : Jesus of Nazareth. I have told 
you that I am (he) ; if therefore ye seek me let these (the disciples) 
go their way." Then the writer of this Gospel, with his usual par- 
ticularity, mentions Peter as the one that smites off the ear of the 
high priest's servant ; and that the servant's name was Malchus. Jesus 
tells Peter to put up his sword again, upon which they arrest him. 
It would seem from this representation that the services of Judas 
were dispensed with,— no kissing is mentioned here, — Jesus having 
the courage and manliness to step forward and identify himself to 
his enemies, upon which they go backward and fall to the ground. 
These are circumstances of the betrayal altogether different from 
any which we have had in the others. 

If then the words, represented in the different Gospels, as 
passing between the traitor and Jesus, in the transaction of the 
betrayal, be represented as different; — as, for example, before 
the kissing, " Hail master" according to Matthew, " Master, 
master," according to Mark. And, after the kissing, the expres- 
sion : " Friend, wherefore art thou come," as according to Matthew, 
" Judas betray est thou the Son cf Man with a kiss," as according to 
Luke; — yet, referring evidently to the same circumstances and 
events, they must be regarded as conveying the same meaning, and 
as used for each other. Although, therefore, the speeches and 
words of this scene are, by the different writers, given more or less 
differently, both in the oblique and direct oration, this is no argu- 
ment against the authenticity of the narrative and is only indica- 



140 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

tive of variation in narration as before by the different writers 
from their several standpoints. 

As to where they take Jesus after they arrest him. Ace. to Mat- 
thew, when they arrest Jesus they lead him away to the house of 
Caiaphas, the high priest. Ace. to John, they lead him to the house 
of Annas, the father-in-law of Caiaphas. Ace. to Mark and Luke, 
they lead him to the high priest's house. In Mark alone it is men- 
tioned that on Jesus being led away after his arrest there followed 
him a certain young man, having a linen cloth thrown about his 
naked body ; and that the young men laid hold on him, and he left 
the linen cloth, and fled from them naked. Curious indeed have been 
the speculations of fathers and ecclesiastics, monks and friars of the 
Christian Church as to who this young man might have been ; and 
as a symbol of the allegory we shall leave men yet to occupy them- 
selves with him. 

From his arraignment before the high priest till his delivery to Pilate. 

The four narratives represent Peter, and one of them (John's) 
another disciple also, as going to the house of the high priest, that of 
Annas, ace. to John ; that of Caiaphas, ace. to Matthew, and that of 
the high priest ace. to Mark, and Luke. In his examination before 
the high priest ace. to Matthew and Mark, the chief priests and 
elders, and all the council sought false witness against Jesus to put 
him to death ; and although many presented themselves, their evi- 
dence did not agree so as to prove him guilty. But at last, ace. to 
Matthew, " two " false witnesses came and testified : " This 
fellow said: I am able to destroy the temple of God and to 
build it in three days." And ace. to Mark "certain" came 
and testified : u We heard him say : I will destroy this tem- 
ple that is made with hands, and within three days I will 
build another made without hands." In Luke and John nothing is 
said as to false witnesses testifying against him, but the high priest 
examines Jesus without referring to witnesses. Ace. to Matthew, 
the high priest, referring to what the two false witnesses had testi- 
fied, said to Jesus : « Answerest thou nothing ? What is it which 
these witness against thee ? " And Jesus remaining silent, the high 
priest again says to him : " I adjure thee by the living God that thou 
tell us whether thou be the Christ, the Son of God." Jesus answers 
him : " Thou hast said ; nevertheless I say unto you : Hereafter shall 
ye see the Son of Man sitting on the right hand of power, and 
coming in the clouds of heaven." Ace. to Mark, the high priest, in 
reference to what the false witness had testified, asked Jesus : " An 



KEVIEW OF THE GOSPELS. 141 

swerest thou nothing ? What is it which these witness against 
thee ? " But Jesus remaining silent the high priest again asks him : 
" Art thou the Christ, the Son of the Blessed? And Jesus said : I 
am ; and ye shall see the Son of Man sitting on the right hand of 
power, and coming in the clouds of heaven." These expressions, 
though verbally different were undoubtedly meant to refer to the 
same events, the narratives being somewhat varied. 

These examinations of Jesus before the high priest represented 
in Matthew and Mark, one would think from the narratives, to have 
taken place during the night; but Luke d<,es not represent this ex- 
amination as taking place till after daylight had come, ch. XXII, 66. 
And ace. to this last it is the elders of the people and the chief priests 
and scribes, not the high priest alone, as in the others, that put the 
question to Jesus, saying : " Art thou the Christ, tell us." And he 
answered them : " If I tell you ye will not believe. And if I ask 
you ye will not answer me, nor let me go. Hereafter shall the Son 
of Man sit on the right hand of the power of God." Then said they 
all : " Art thou then the Son of God." And he said unto them : 
" Ye say that I am." And they said : " What need we any further 
witnesses ? For we ourselves have heard of his own mouth." 

The reader will perceive that the answers Christ is represented as 
making to these questions, as to whether he is the Christ, are different 
in all the narratives. To this question in Matthew, he answers the 
high priest : " Thou hast said, &c." In Mark he answers : " I am, &c," 
and in Luke : u Ye say that I am, &c." Ace. to John : " The high 
priest (here Annas) asked Jesus of his disciples and of his doctrine." 
Jesus answered him and says : " I spake openly to the world ; I ever 
taught in the synagogue and in the temple, whither the Jews always, 
resort, and in secret have I said nothing. Why askest thou me ? 
Ask them which heard me what I have said unto them ; behold, 
they know what I said." Upon this, one of the officers standing by 
strikes Jesus with the palm of his hand, saying : " An swerest thou 
the high priest so ? " Jesus answers him : If I have spoken evil bear 
witness of the evil ; but if well why smitest thou me ? " Now An- 
nas sent, not had sent as translated, (Gr. Aorist o-iezzdzv) him bound 
to Caiaphas the high priest, representing surely the examination 
which takes place in the preceding verses in this narrative to be be- 
fore Annas. And, here, in John, though he is brought before Caia- 
phas there is no examination of him represented as taking place 
there. Thus, we see that the questions which are put to Jesus while 
on his trial by the high priest or council, and the answers which he 
returns to them are represented as verbally different in the four 
narratives ; that no two of the narratives agree verbally as to the 



142 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

maltreatment which Christ received; that Matthew and John differ 
as to the place to which Jesus was taken when arrested, etc. ; that 
they all differ somewhat as to Peter's denial of Christ; yet all the 
narratives, manifestly pointing to the same events, must be concluded 
to be so many variations of the one ; just as we speak of the Gospel 
according to Matthew, or to Mark or to Luke or to John, still 
having in mind but the one Gospel or good tidings of Jesus Christ. 

With respect to Peter's denial of Christ, while the latter was on 
trial ; in Matthew and Mark, Peter is represented as interrogated by, 
and returning answer to a female, in his two first denials of Jesus ; 
and as, in the third instance, answering the interrogations of those 
that stood by ; all the questions and answers being considerably 
different in detail. In Luke and John he is represented as, in his 
first denial, answering the interrogation of a female ; in the second, 
ace. to Luke, that of a man ; ace. to John, that of those standing 
around ; and in the third, ace. to both, that of a man ; John partic- 
ularizing him to be the kinsman of the high priest's servant whose 
ear Peter had cut off, and who also was of the band that arrested 
Jesus in the garden. 

Here, ace. to John, Peter gains admittance to the house of the 
high priest, whereinto they had taken Jesus, through the good offices 
of that other disciple, who, (ace. to John alone) accompanied Peter 
with Jesus to the high priest's house, and who was acquainted with 
the high priest. This disciple " went in with Jesus to the palace of 
the high priest ; but Peter stood at the door without. Then went 
out that other disciple, which was known unto the high priest, (here 
Annas) and spake unto her that kept the door, and brought in Peter." 
This is not mentioned in any of the others, and it recalls to our mind 
the way in which, ace. to John also, Peter obtained the information 
as to who the traitor should be, from the disciple reclining on Jesus' 
breast at supper. No doubt the representation means to refer to the 
same disciple, who, indeed, must have been quite an influential per- 
sonage with the great, even where one would least expect it. 



The subject continued, acc. to the Four Gospels, from His 
Arraignment before Pilate till His Delivery to be 
Crucified. 

Acc. to Matt. XXVII. 1-32 : " When the morning was come, all the 
chief priests and elders of the people took counsel against Jesus to 
put him to death. And when they had bound him they led him away 
■xind delivered him to Pontius Pilate, the Governor. 



REVIEW OF THE GOSPELS. 143 

Then Judas, which had betrayed him, when he saw that he was 
condemned, repented himself, and brought again the thirty pieces of 
silver to the chief priests and elders, saying : I have sinned, in that 
I have betrayed the innocent blood. And they said : What is that 
to us? See thou (to that). And he cast down the pieces of silver 
in the temple, and departed, and went and hanged himself. And the 
chief priests took the silver pieces, and said ; It is not lawful for to 
put them into the treasury, because it is the price of blood. And 
they took counsel, and bought with them the potter's field to bury 
strangers in. Wherefore that field was called the field of blood unto 
this day. Then 'was fulfilled that which was spoken by Jeremy, the 
prophet, saying : And they took the thirty pieces of silver, the price 
of him that was valued, whom they of the children of Israel did 
value ; and gave them for the potter's field, as the Lord appointed 
me. And Jesus stood before the governor. And the governor asked 
him, saying : Art thou the King of the Jews ? And Jesus said unto 
him : Thou sayest. And when he was accused of the chief priests 
and elders, he answered nothing. Then said Pilate unto him : 
Hearest thou not how many things they witness against thee ? And 
he answered him to never a word, insomuch that the Governor mar- 
velled greatly. Now at that feast the Governor was wont to release 
unto the people a prisoner, whom they would. And they had then a 
notable prisoner, called Barabbas. Therefore, when they were gather- 
ed together, Pilate said unto them : Whom will ye that I release unto 
you, Barabbas, or Jesus, which is called Christ ? For he knew that 
for envy they had delivered him. 

When he was set down on the judgment seat, his wife sent unto 
him, saying : Have thou nothing to do with that just man ; for I 
have suffered many things this day in a dream because of him. But 
the chief priests and the elders persuaded the multitude that they 
should ask Barabbas, and destroy Jesus. The Governor answered 
and said unto them : Which of the two will ye that I release unto 
you ? They said : Barabbas. Pilate saith unto them : What shall I 
do then with Jesus, which is called Christ ? All say unto him : Let 
him be crucified. And the Governor said : Why, what evil hath he 
done ? But they cried out the more, saying : Let him be crucified. 
When Pilate saw that he could prevail nothing, but that rather a 
tumult was made, he took water and washed his hands before the 
multitude, saying : I am innocent of the blood of this just person ; 
see ye (to it). Then answered all the people, and said : His blood 
be on us, and on our children. 

Then released he Barabbas unto them : and when he had scourged 
Jesus, he delivered him to be crucified. Then the soldiers of the 



144 CKEATOR AND COSMOS ; OR, COSMOTHEOLOGIES , ETC. 

Governor took Jesus into the common hall, (the prgetorium) and 
gathered unto him the whole band, and they stripped him, and put 
on him a scarlet robe. And when they had plaited a crown of thorns, 
they put it upon his head, and a reed in his right hand : and they 
bowed the knee before him, and mocked him, saying : Hail, King of 
the Jews ! And they spit upon him, and took the reed, and smote him on 
the head. And after that they had mocked him, they took the robe from 
him, and put his own raiment on him, and led him away to crucify 
him." Tlie same according to Mark, ch. XV. 1-21 : " And straightway in 
the morning the chief priests held a consultation with the elders and 
scribes, and the whole council, and bound Jesus and carried him 
away, and delivered him to Pilate. And Pilate asked him : Art thou 
the King of the Jews ? And he, answering, said unto him : Thou 
say est it. And the chief priests accused him of many things ; but 
he answered nothing. And Pilate asked him again, saying : An- 
sweresfc thou nothing? Behold how many things they witness 
against thee. And Jesus yet answered nothing, so that Pilate mar- 
velled. Now at that feast he released unto them one prisoner, whom- 
soever they desired. And there was one named Barabbas, who lay 
bound with them that had made insurrection with him, who* had 
committed murder in the insurrection. And the multitude crying- 
aloud began to desire (him to do) as he had ever done unto them. 
But Pilate answered them, saying : Will ye that I release unto you 
the King of the Jews ? For he knew that the chief priests had deliv- 
ered him for envy. But the chief priests moved the people that he 
should rather release Barabbas unto them. And Pilate answered, 
and said again unto them : What will ye then that I sh;.ll do unto 
him whom ye call the King of the Jews? And they cried out again : 
Crucify him. Then Pilate said unto them : Why, what evil hath he 
done ? And they cried out the more exceedingly : Crucify him. And 
so Pilate, willing to content the people, released Barabbas unto them, 
and delivered Jesus, when he had scourged him, to be crucified. And 
the soldiers led him away into the hall called Prgetorium ; and they 
called together the whole band. And they clothed him with purple, 
and plaited a crown of thorns and put it about his (head), and began 
to salute him : Hail, King of the Jews ! And they smote him on the 
head with a reed, and did spit upon him, and bowing their knees, 
worshipped him. And when they hctd mocked him they took off the 
purple from him, and put his own clothes on him, and led him out to 
crucify him." The same ace. to Luke, ch. XXIII, 1-26 : " And the 
whole multitude of them arose and led him unto Pilate. And they 
began to accuse him, saying : We found this fellow perverting the 
nation, and forbidding to give tribute to Csesar, saying that he him- 

* The relative "who" here in the Greek original as ace. to Mark, refers to the pronoun 
'• them " and not to " him " immediately preceding it. This would rather imply that Barabbas. 
was only the recognized leader of those who had made insurrection in the city and committed 
murder. In Matthew he is called a " notable prisoner" and in John a "robber." But in Luke 
he is spoken of as one " who because of a certain sedition made in the city, and murder, was 
cast into prison;" and in the Acts, written by Luke, Peter calls him (in the Greek) "a man a. 
murderer." 

Now, as insurrection can only be charged against a plurality of persons, and as " insurrec- 
tion and murder" are in Luke connected together in the charge against Barabbas, so the impli- 



REVIEW OF THE GOSPELS. 145 

self is Christ, a king. And Pilate asked him, saying : Art thou the 
King of the Jews ? And he answered him and said : Thou sayest it. 
Then said Pilate to the chief priests and the people : I find no fault 
in this man. And they were the more fierce, saying : He stirreth up 
the people, teaching throughout all Judaea, beginning from Galilee 
to this place. When Pilate heard of Galilee he asked whether the 
man were a Galilean. And as soon as he knew that he belonged to 
Herod's jurisdiction he sent him to Herod, who himself also was at 
Jerusalem at that time. And when Herod saw Jesus he was exceed- 
ing glad ; for he was desirous to. see him for a long season, because 
he had heard many things of him ; and he hoped to have seen some 
miracle (lit. sign) done by him. Then he questioned with him in 
many words, but he showed him nothing. And the chief priests and 
scribes stood and vehemently accused him. And Herod, with his 
men of war, set him at nought, and mocked him, and arrayed him in 
a gorgeous robe, and sent him again to Pilate. And the same day 
Pilate and Herod were made friends together, for before they were 
at enmity between themselves. And Pilate when he had called to- 
gether the chief priests, and the rulers and the people said unto them : 
Ye have brought this man unto me as one that perverted the people ; 
and, behold, I, having examined him before you, have found no fault 
in this man touching those things whereof ye accuse him. Nor yet 
Herod, for I sent you to him, and, lo, nothing worthy of death is 
done unto him. I will, therefore, chastise him and release him. 
(For of necessity he must release one unto them at the feast.) And 
they cried out all at once, saying : Away with this man, and release 
unto us Barabbas, (who for a certain sedition made in the city, and 
for murder, was cast into prison.) Pilate, therefore, willing to re- 
lease Jesus, spake again to them. But they cried, saying: Crucify 
him, Crucify him. And he said unto them the third time : Why, what 
evil hath he done ? I have found no cause of death in him : I will, 
therefore, chastise him and let him go. And they were instant with 
loud voices, requiring that he might be crucified. And the voices of 
them and of the chief priests prevailed. And Pilate assented that it 
should be as they required. And he released unto them him that 
for sedition and murder was cast into prison, whom they desired, and 
he delivered Jesus to their will." 

The same according to John XVIII. 28 to end of chapter ; and XIX. 
1-17 : " Then led they Jesus from Caiaphas, to the hall of judgment ; 
and it was early ; and they themselves went not into the judgment 
hall, lest they should be defiled, but that they should eat the Pass- 
over. Pilate then went out unto them, and said : What accusation 
bring ye against this man ? They answered, and said unto him : If 

cation is reasonably the same as from that in Mark. In Acts iii. 14, therefore, alone is Barabbas 
specifically called (ivdpa <p<»£a, a (noble) man a murderer. In the Greek, avrjp is used as 
Latin vir, faBptbitoq as homo, the former standing in a like relation to the latter as the chief 
or master to the liegemen or servants who do his will. Thus, though it be the impetuous Peter 
who ace. to Luke in the Acts so designated Barabbas, the implication is evidently the same aa 
from the corresponding statements in the Gospel. 

10— d 



146 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES , ETC, 

he were not a malefactor, we would not have delivered him up unto 
thee. Then said Pilate unto them : Take him, and judge him 
according to your law. The Jews, therefore, said unto him : It is 
not lawful for us to put any man to death ;* that the saying of Jesus 
might be fulfilled which he spake, signifying what death he should 
die. Then Pilate entered into the judgment hall again, and called 
Jesus, and said unto him : Art thou the King of the Jews ? Jesus 
answered him : Sayest thou this of thyself, or did another tell it thee 
of me ? Pilate answered : Am 1 a Jew ? Thine own nation, and the 
chief priests, have delivered thee unto me. What hast thou done ? 
Jesus answered : My Kingdom is not of this world ; if my Kingdom 
were of this world, then would my servants fight, that I should not 
be delivered to the Jews ; but now is my kingdom not from hence. 
Pilate, therefore, said unto him : Art thou a King then ? Jesus 
answered : Thou sayest that I am a King. To this end was I born, 
and for this cause came I into the world, that I should bear witness 
unto the truth. Every one that is of the truth heareth my voice. 
Pilate saith unto him : What is truth ? And when he had said this, 
he went out again unto the Jews, and saith unto them : I find in 
him no fault; but ye have a custom that I should release unto you 
one at the Passover. Will ye, therefore, that I release unto you 
the King of the Jews? Then cried they all again, saying: Not 
this man, but Barabbas ; now Barabbas was a robber. Then 
Pilate, therefore took Jesus and scourged him. And the sol- 
diers plaited a crown of thorns, and put it on his head, and they put 
on him a purple robe, and said : Hail, King of the Jews ! And they 
smote him with their hands. Pilate, therefore, went forth again and 
saith unto them : Behold, I bring him forth to you that ye may know 
that I find no fault in him. Then came Jesus forth, wearing the 
crown of thorns and the purple robe. And Pilate saith unto them: 
Behold the man ! When the chief priests, therefore, and officers saw 
him, they cried out, saying : Crucify him, crucify him. Pilate saith 
unto them : Take ye him, and crucify him ; for I find no fault in 
him. The Jews answered him : We have a law, and by our law he 
ought to die, because he made himself the Son of God. When Pilate, 
therefore, heard that saying, he was the more afraid, and went again 
into the judgment hall, and saith unto Jesus : Whence art thou? 
But Jesus gave him no answer. Then said Pilate unto him : Speak- 
est thou not unto me ? Knowest thou not that I have power to 
crucify thee, and power to release thee ? Jesus answered : Thou 
couldest have no power against me, except it were given thee from 
above ; therefore, he that delivered me unto thee hath the greater 
sin. And from henceforth Pilate sought to release him; but the 



* Ace. to Acts, ch. VII., the Jews did not hesitate to put Stephen to death for what 
they called blasphemy; but he appears to have been killed by a mob, for the Jerusalem 
Gemera says that the power of capital punishment was taken from the Sanhedrim 40 
years before the destruction of the temple. 



REVIEW OF THE GOSPELS. 147 

Jews cried out : If thou let this man go, thou art not Caesar's friend. 
Whosoever maketh himself a king speaketh against Caesar. When 
Pilate, therefore, heard that saying, he brought Jesus forth, and sat 
down in the judgment seat, in a place that is called the Pavement, 
but in the Hebrew, Gabbatha. And it was the preparation for the 
Passover, and about the sixth hour ; and he saith unto the Jews : 
Behold your King ! But they cried out: Away with him ; away with 
him ; crucify him. Pilate saith unto them : Shall I crucify your 
King ? The chief priests answered : We have no King but Caesar. 
Then delivered he him, therefore, unto them to be crucified : and 
they took Jesus, and led him away." 

Remarks on the Preceding. 

All the accounts agree that in the morning they led Jesus from 
the high priest's house to that of Pilate. In Matthew alone mention 
is made of Judas, when he reflected on what he had done, bringing 
back the thirty pieces of silver to the chief priests, and going and 
hanging himself; and, although we find the writer here setting 
forth the exact words spoken by Judas to the priests and elders : 
" I have sinned; in that I have betrayed innocent blood ;" and also 
those of their answer to him: " What is that to us? See thou to 
that." And then the exact words which the priests use, in consul- 
tation with each other, as to the disposition they should make of 
the moDey. " It is not lawful for us to put them into the treasury, 
because it is the price of blood:" — And, having consulted, they 
determine to buy the potters field with the thirty pieces of silver ; and 
in this, as according to this writer, a prophecy is fulfilled. Matt. 
XXVII, 9-10; Zech. XL, 12-13; although, I say, all this be so; and, 
while admitting the improbability of the writer having been a personal 
witness of what he here relates, in the direct oration, still if the 
natural supposition that he relates, in his own independent way, from 
evidence personal or traditionary be deemed inadmissible then 
the theological hypothesis of inspiration is in place. The reader 
will of course remember that in Matthew alone is mentioned the 
definite sum of thirty pieces of silver being given Judas for his ser- 
vices as traitor. 

In John alone it is mentioned that on their arrival there with him, 
the Jews who had conducted him thither would not enter the judg- 
ment hall, lest they should defile themselves on this preparation day 
for the Passover ; but that Pilate went out to them and asked what 
accusation they brought against their prisoner, to which they reply : 



148 CEEATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

" If he were not a malefactor we would not have delivered him up 
unto you." Their first accusation, however, is : " We found this 
fellow perverting the nation, and forbidding to give tribute to Caesar, 
saying, that he himself is Christ, a king." Ace. to the three first 
narratives, the first question which Pilate asks Jesus is : " Art thou 
the King of the Jews ? " To which Jesus answers : " Thou sayest." 
But ace. to John, when Pilate asks him : "Art thou the King of the 
Jews ? " Jesus answers him : " Sayest thou this of thyself, or did 
others tell it thee of me ?■ " Which is followed by Pilate's remon- 
strance to him, that he is not a Jew, and does not know anything 
about him, the prisoner ; that he has been delivered up to him by the 
Jews, his own nation ; and asking what he had done ? To which 
Jesus replies that his kingdom is not of this world, &c. This is fol- 
lowed by Pilate again asking him : " Art thou a king, then?" To 
which Jesus answers that he was born for this purpose, that he should 
bear witness for the truth, and that all that are of the truth hear his 
voice ; implying that he is king of the faithful and true, or truth 
and perfection personified, persecuted. And Pilate hereupon asks 
him : "What is truth ? " to which question there is no answer given 
in the narrative, but which may suggest an answer to the reader's 
mind to the whole representation. 

All this, ace. to John, happened inside the judgment hall, although 
still the writer acquaints us with the precise words of the questions 
and answers of Pilate and Christ to each other. Then Pilate, (ch.. 
XVIII. 38,) goes out again to the Jews who were assembled outside,. 
and tells them that he finds no fault in him, and enquires whether 
he shall release to them Barabbas or the King of the Jews ; to which 
they all respond: "Not this man, but Barabbas."* This rep re- 
sensation in John is considerably different from what it is in the 
other three Gospels, though evidently referring to the same events. 
In Luke alone mention is made of Jesus being sent by Pilate to 
Herod, and is there represented as subjected to the same ordeal of 
maltreatment as, according to the other three narratives, he is 
before Pilate. The Herod, referred to here, was Herod Antipas, 
one of the sons of Herod the great, who, at the time of his father's 
death, was made governor of Galilee and was the same who had 
John the Baptist beheaded. This makes the representation, as in 
Luke, appear the more reasonable, although the writer of 
the fourth Gospel, who with Peter is represented as accompany- 
ing Jesus on that eventful night and morning mentions not 
Herod. "And, the same day," it is said, " Pilate and Herod 
were made friends together, for before they were at enmity 
between themselves." This last sentence makes the narrative 
appear the more reasonable and probable to all, who are 
inclined to the strictly historical interpretation. For it is 

* Barabbas means " Son of the Father." In some ancient MSS. this personage is called 
Jesus Barabbas. This might lead some to think that the discussion in the text is simply 
one on paper, the two names of one man being made to do duty for two men, were it not 



REVIEW OF THE GOSPELS. 149 

according to universal experience that the rich, the proud, and the 
wicked often ingratiate themselves with each other by their joint op- 
pression of the poor, the true, the humble and the good. It has, 
we assume, been so in all ages ; and what does the narrative, after all, 
but set forth each one's experience to himself? 

In Matthew alone it is mentioned that when Pilate was set down 
on the judgment seat his wife sent to him, saying : " Have thou no- 
thing to do with this just man ; for I have suffered many things this 
day in a dream because of him/' In the three narratives which re- 
present the ordeal of maltreatment before Pilate, — Matthew, Mark 
and John, — there is this difference also, that while in Matthew and 
Mark it is represented as taking place after his sentence is passed 
and he is delivered over to Pilate to be crucified ; in John it is repre- 
sented as taking place some time before the sentence is passed. In 
Matthew and Mark the soldiers are they who (after he is delivered 
up to them) subject Jesus to this ordeal ; in John, however, Pilate is 
represented as superintending and partly doing it himself some time 
before he passes the sentence upon him. As ace. to John ch. XIX. 
4, 5 : " Pilate therefore went forth again, and saith unto them : Be- 
hold, I bring him forth to you that ye may know that I find no fault 
in him. Then came Jesus forth, wearing the crown of thorns and 
the purple robe. And Pilate saith to them : Behold the man." Then 
ensues a long discussion between the Jews and Pilate as to the re- 
lease or crucifixion of Jesus, which ultimately the Jews have decided 
according to their wish. As we have before remarked the ordeal of 
persecution to which Jesus was subjected on the occasion of his trial 
took place, ace. to Luke, before Herod, and not before Pilate, before 
or after sentence. In Matthew alone it is observed : " When Pilate 
saw that he could prevail nothing, but that rather a tumult was made, 
he took water and washed his hands before the multitude, saying : I am 
innocent of the blood of this just person ; see ye to it. Then answered 
all the people, and said : " His blood be on us and on our children." 
The question, though unimportant, very naturally suggests itself: 
How had Pilate, a Roman, become acquainted with that Jewish cere- 
mony of washing the hands, so as to practise it on such occasions ? 
(See Deuter., ch. XXL, 6-7). Now all the differences noticed in 
the narratives, either as to the time or order of the events or as to 
the events themselves, argue nothing against the authenticity of the 
narratives themselves, which are severally but variations of the one, 
they all certainly referring to the same events. 

that Barabbas is called a murderer. But the nearest thing to murder which is recorded as 
having been committed not by Jesus but by one of his band of disciples, is the cutting off of 
the ear of the high priest's servant. See Luke XXII., 36-38; John XXI., 25. Tbe Gospel's rep- 
resentation of the character of Christ is complex and unique, eclect and extraordinary. 



150 ceeator and cosmos ; or, cosmotheologies, etc. 

The Subject Continued : The Crucifixion and Interment op 
Jesus, acc. to the Four Gospels. 

Ace. to Matt. XXVII. 32, to the end of the chapter : " And as they 
came out they found a man of Cyrene, Simon by name : him they 
.compelled to bear his cross. And when they were come unto a place 
called Golgotha, that is to say, a place of a skull, they gave him vine- 
gar to drink, mingled with gall : and when he had tasted thereof 
he would not drink. And they crucified him, and parted his gar- 
ments ;. casting lots, that it might be fulfilled which was spoken by 
the prophets : They parted my garments among them, and upon my 
vesture did they cast lots. And sitting down they watched him 
there ; and set up over his head his accusation written : This is 
Jesus, the King of the Jews. Then were there two thieves cru- 
cified with him, one on the right hand and another on the left. And 
they that passed by reviled him, wagging their heads, and saying : 
Thou that destroyest the temple and buildest it in three days, save 
thyself. If thou be the Son of God, come down from the cross. 
Likewise also the chief priests, mocking him, with the scribes and 
elders said : He saved others, himself he cannot save. If he be the 
King of Israel let him now come down from the cross, and we will 
believe him. He trusted in God, let him deliver him now if he will 
have him ; for he said : I am the Son of God. The thieves also 
which were crucified with him cast the same in his teeth. Now 
from the sixth hour there was darkness over all the land until the 
ninth hour. And about the ninth hour Jesus cried with' a loud voice, 
saying : Eli, Eli, Lama Sabachthani ? That is to say : My God, 
my God, why hast thou forsaken me? Some of them that stood 
there when they heard (that) said : This man calleth for Elias. 
And straightway one of them ran and took a sponge and filled it 
with vinegar, and put it on a reed, and gave him to drink. The rest 
said : Let be, let us see whether Elias will come to save him. Jesus 
when he had cried again with a loud voice yielded up the ghost. 
And, behold, the veil of the temple was rent in two from the top to 
the bottom ; and the earth did quake and the rocks rent ; and the 
graves were opened ; and many bodies of the saints which slept arose ; 
and came out of the graves after his resurrection, and went into 
the holy city, and appeared unto many. Now when the Centurion 
and they that were with him watching Jesus saw the earthquake and 
those things that were done, they feared greatly, saying : Truly 
this was the Son of God. And many women were there beholding 
afar off, which followed Jesus from Galilee, ministering unto him, 



REVIEW OF THE GOSPELS. 151 

among whom was Mary Magdalene, and Mary the mother of James 
and Joses, and the mother of Zebedee's children. 

When the even was come there came a rich man of Arimathea, 
named Joseph, who also himself was Jesus' disciple. He went to 
Pilate and begged the body of Jesus. Then Pilate commanded the 
body to be delivered. And when Joseph bad taken the body he 
wrapped it in a clean linen cloth, and laid it in his own new tomb, 
which he had hewn out in the rock ; and he rolled a great stone to 
the door of the sepulchre, and departed. And there was Mary 
Magdalene and the other Mary, sitting over against the sepulchre. 
Now the next day that followed the day of the preparation, the chief 
priests and Pharisees came together unto Pilate saying : Sir, we re- 
member that this deceiver said, while he was yet alive : After three 
days I will rise again ; command therefore that the sepulchre be made 
sure until the third day, lest his disciples come by night and steal 
him away, and say unto the people : He is risen from the dead ; so 
the last error shall be worse than the first. Pilate said unto them : 
Ye have a watch ; go your way, make it as sure as you can. So they 
went, and made the sepulchre sure, sealing the stone, and setting a 
watch." 

The same according to Mark XV. 21 to end of chapter : " And they 
compel one Simon, a Cyrenian, who passed by, coming out of the 
country, the father of Alexander and Rufus, to bear his cross. And 
they bring him unto the place Golgotha, which is, being interpreted, 
the place of a skull. And they gave him to drink wine, mingled 
with myrrh ; but he received it not. And when they had crucified 
him, they parted his garments, casting lots upon them, what every 
man should take. And it was the third hour, and they crucified him. 
And the superscription of his accusation was written over : The King 
OF the Jews. And with him they crucify two thieves, the one on 
his right hand, and the other on his left. And the Scripture was 
fulfilled, which saith: And he was numbered with the transgressors. 
And they that passed by, railed on him, wagging their heads, and 
saying : Ah, thou that destroyest the temple and buildest it in three 
days, save thyself, and come down from the cross. Likewise also the 
chief priests, mocking, said among themselves with the scribes : He 
saved others, himself he cannot save. Let Christ, the King of Israel 
descend now from the cross, that we may see and believe. And they 
that were crucified with him, reviled him. And when the sixth hour was 
come, there was darkness over the whole land until the ninth hour. 
And at the ninth hour, Jesus cried with a loud voice, saying : Eloi, 
Eloi, Lama Sabachthani ? which is, being interpreted : My God, my 
God, why hast thou forsaken me ? And some of them that stood by 



152 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

when they heard it, said : Behold, he calleth Elias ! And one ran 
and filled a sponge full of vinegar, and put it on a reed, and gave 
him to drink, saying : Let alone, let us see whether Elias will come 
to take him down. And Jesus cried with a loud voice, and gave up 
the ghost. And the veil of the temple was rent in two from the top 
to the bottom. And when the Centurion, which stood over against 
him, saw that he so cried out and gave up the ghost, he said : Truly 
this man was the Son of God. There were also women looking on 
afar off ; among whom was Mary Magdalene, and Mary, the mother 
of James the Less, and of Joses; and Salome, (who also, when he 
was in Galilee, followed him, and ministered unto him ;) and many 
other women, which came up with him unto Jerusalem. And now, 
when the even was come, because it was the preparation, that is, the 
day before the Sabbath, Joseph of Arimathea, an honorable council- 
lor, which also waited for the kingdom of God, came and went in 
boldly unto Pilate, and craved the body of Jesus. And Pilate mar- 
velled if he were already dead : and calling the Centurion he asked 
him whether he had been any while dead. And when he knew it of 
the Centurion, he gave the body to Joseph. And he bought fine 
linen, and took him down, and wrapped him in the linen, and laid 
him in a sepulchre, which was hewn out of a rock, and rolled a 
stone to the door of the sepulchre. And Mary Magdalene and Mary, 
the mother of Joses, beheld where he was laid." The same accord- 
ing to Luke XXIII. v. 26 to end of chapter : " And as they led him 
away, they laid hold upon one Simon, a Cyrenian, coming out of the 
country, and on him they laid the cross, that he might bear it after 
Jesus. And there followed him a great company of people, and of 
women, which also bewailed and lamented him. But Jesus turning 
unto them said : Daughters of Jerusalem, weep not for me, but weep 
for yourselves and for your children. For, behold, the days are com- 
ing in the which they shall say : Blessed are the barren and the wombs 
which never bare, and the paps which never gave suck. Then shall 
they begin to say to the mountains : Fall on us; and to the hills : Cover 
us. For if they do these things in a green tree, what shall be done 
in the dry ? And there were also two other, malefactors, led with 
him, to be put to death. And when they w T ere come to the place 
which is called Calvary, there they crucified him, and the malefactors, 
one on the right hand, and the other on the left. Then said Jesus : 
Father, forgive them ; for they know not what they do. And they 
parted his raiment, and cast lots. And the people stood beholding. 
And the rulers also with them, derided him, saying : He saved 
others ; let him save himself if he be Christ, the chosen of God. And 
the soldiers also mocked him, coming to him and offering him vinegar, 



REVIEW OF THE GOSPELS. 153 

and saying : If thou be the King of the Jews, save thyself. And a 
superscription also was written over him in letters of Greek, and 
Latin, and Hebrew : This is the King of the Jews. And one of 
the malefactors which were hanged, railed on him, saying : If thou 
be Christ, save thyself and us. But the other answering, rebuked 
him, saying : Dost not thou fear God, seeing thou art in the same 
condemnation ? And we, indeed, justly ; for we receive the due re- 
ward of our deeds ; but this man hath done nothing amiss. And he 
said unto Jesus : Lord, remember me when thou comest into thy 
kingdom. And Jesus said unto him : Verily, I say unto thee, to-day 
shalt thou be with me in Paradise. And it was the sixth hour, and 
there was darkness over all the land until the ninth hour. And the 
sun was darkened ; and the veil of the temple was rent in the midst. 
And when Jesus had cried with a loud voice, he said : Father, into 
thy hands I commend my spirit ; and having said this, he gave up the 
ghost. Now, when the Centurion saw what was done, he glorified 
God, saying : Certainly this was a righteous man. And all the peo- 
ple that came together to that sight, beholding the things that were 
done, smote their breasts and returned. And all his acquaintance, 
and the women that followed him from Galilee, stood afar off, be- 
holding these things. 

And, behold, there was a man named Joseph, a councillor ; and 
lie was a good man and a just : (the same had not consented to the 
counsel and deed of them ;) he was of Arimathea, a city of the Jews, 
who also himself waited for the kingdom of God. This man went 
unto Pilate and begged the body of Jesus. And he took it down, 
and wrapped it in linen, and laid it in a sepulchre that was hewn in 
stone, wherein never man before was laid. And that day was the 
preparation, and the Sabbath drew on. And the women also which 
<3ame with him from Galilee, followed after, and beheld the sepulchre, 
and how his body was laid. And they returned and prepared spices 
and ointments,and rested the Sabbath day, according to the command- 
ment." The same ace. to John XIX. v. 16 to end of chapter. "And 
they took Jesus and led him away. And he, bearing his cross, went 
forth into a place called the place of a skull, which is called in the 
Hebrew, Golgotha, where they crucified him, and two others with 
him, on either side, and Jesus in the midst. And Pilate wrote a 
title, and put it on the cross ; and the writing was : Jesus of 
Nazaeeth, the King of the Jews, This title, then, read many of 
the Jews ; for the place where Jesus was crucified was nigh to the 
city ; and it was written in Hebrew, and Greek, and Latin. Then 
.said the chief priests of the Jews to Pilate : Write not the King of 
the Jews ; but that he said : I am the King of the Jews. Pilate an 



154 CREATOR AND COSMOS J OR, COSMOTHEOLOGIES, ETC. 

swered : What I have written I have written. Then the soldiers r 
when they had crucified Jesus, took his garments and made four 
parts, to every soldier a part ; and also his coat ; now, the coat was 
without seam, woven from the top throughout. They said, therefore,, 
among themselves : Let us not rend it, but cast lots for it, whose it 
shall be ; that the Scripture might be fulfilled, which saith : They 
parted my raiment among them, and for my vesture did they cast lots. 
These things therefore, the soldiers did. Now, there stood by the 
cross of Jesus, his mother and his mother's sister, Mary, the wife of 
Cleophas, and Mary Magdalene. When Jesus, therefore, saw his 
mother, and the disciple standing by, whom he loved, he saith unto 
his mother : Woman, behold thy son ! Then saith he to the disciple : 
Behold thy mother ! And from that hour that disciple took her unto- 
his own home. 

After this, Jesus, knowing that all things were now accomplished,, 
that the Scripture might be fulfilled, saith: I thirst. Now there 
was set a vessel full of vinegar, and they filled a sponge with vinegar 
and put it upon hyssop, and put it to his mouth. When Jesus,, 
therefore, had received the vinegar, he said : It is finished ; and he 
bowed his head, and gave up the ghost. The Jews, therefore, because 
it was the preparation, that the bodies should not remain upon the 
cross on the Sabbath, (for that Sabbath-day was a high day), besought 
Pilate that the legs might be broken and that they might be taken 
away. Then cometh the soldiers and brake the legs of the first and of 
the other which was crucified with him. But when they came to Jesus 
and found that he was dead already they brake not his legs. But 
one of the soldiers, with a spear, pierced his side, and forthwith came 
there out blood and water. And he that saw it bare record, and 
his record is true, and he knoweth that he saith true that ye might 
believe. For these things were done, that the Scripture should be 
fulfilled : A bone of him shall not be broken. And, again, another 
Scripture saith : They shall look on him whom they pierced. 

And after this, Joseph of Arimathea, being a disciple of Jesus, 
but secretly, for fear of the Jews, besought Pilate that he might take 
away the body of Jesus. And there came also Nicodemus, which 
at the first came to Jesus b} r night. Then took they the body of 
Jesus, and bound it in linen clothes, with the spices, as the manner 
of the Jews is to bury. Now, in the place where he was crucified there 
was a garden ; and in the garden a new sepulchre, wherein was never 
man yet laid. There laid they Jesus, therefore, because of the Jews' 
preparation day , for the sepulchre was nigh at hand." 



REVIEW OF THE GOSPELS. 155 

Remarks on the Preceding. 

Three of the narratives, Matthew, Mark, and Luke, agree that 
Simon, the Cyrenian, bore the cross of Jesus to Golgotha, or Calvary, 
which means the same thing, the place of a skull. In John, nothing 
is said concerning this Simon. Christ is represented as bearing his 
own cross to Golgotha. Ace. to Matthew, on their arrival at the 
place of execution they gave him to drink vinegar mingled with gall ; 
according to Mark, wine mingled with myrrh ; and ace. to Luke > 
the soldiers also mocked him, coming to him and offering him vine- 
gar. Ace. to John, when he is at the point of death, knowing that 
all things were now accomplished, that the Scriptures might be ful- 
filled, he saith : I thirst ; and they filled a sponge with vinegar, and 
put it upon hyssop and put it to his mouth. And in Matthew also 
just about this point, it is again said that one of them ran and took 
a sponge, and filled it with vinegar, and put it on a reed and gave him 
to drink. Ace. to Matthew they set up over his head on the cross, 
his superscription, written as follows : This is Jesus the King op 
the Jews. Acc. to Mark, the superscription is : The King op the 
Jews. Acc. to Luke, it is : This is the King of the Jews. And 
acc. to John, it is ; Jesus of Nazareth, the King of the Jews. 
Here then the reader beholds four different forms for the superscription 
represented to have been over the head of Jesus on the cross ; and, 
if he can determine the original or true one amongst them, we think 
he will not experience much difficulty in deciphering and deter- 
mining the difficult problems with which we have yet to deal, 
in the Book of Kevelation. The last part of the superscrip- 
tion, " The King of the Jews," is, however, the same in all, and, 
in this case is it most likely that Mark has the original 
whereof the others are but variations in narrative? According to 
Luke and John, the superscription was written in Hebrew, Greek, 
and Latin. In Matthew and Mark is not mentioned more than 
one language. In Luke alone, mention is made of a discourse 
which Jesus addresses to the women following him to Golgotha, 
commencing with: "Daughters of Jerusalem, weep not for me, 
but weep for yourselves and for your children.' ' Quite a delib- 
erate discourse, for one bearing a heavy cross ; but here he is repre- 
sented as relieved of his cross by the Cyrenian, though in John he is 
represented as carrying it to Golgotha himself. Acc. to Matthew, 
when they crucified him, they parted his garments, casting lots, that, 
" it might be fulfilled which was spoken by the prophets," Ps. 
XXII., 18. In connection with the mention of the parting of his 
garments in Mark and Luke no reference is made to the fulfillment 
of prophecy. 



15 G CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES , ETC. 

In John there is quite a peculiar representation of the parting of 
the garments ; the writer goes on to state : " Then the soldiers when 
they crucified Jesus took his garments and made four parts, to every 
soldier a part ; and also his coat ; now the coat was without seam, 
woven from the top throughout. They said, therefore, among them- 
selves : Let us not rend it, but cast lots for it, whose it shall be, that 
the Scripture might be fulfilled, which saith : They parted my rai- 
ment among them, and upon my vesture they did cast lots." In all 
four narratives mention is made of two malefactors who were crucified 
with Jesus. And ace. to Mark the Scripture was by this fulfilled 
which saith : He was numbered with the transgressors. Ace. to 
Matthew and Mark, the thieves that were crucified with him reviled 
him among the rest No such representation is made in John ; but 
in Luke it is said : One of the malefactors which were hanged re- 
viled on him saying : If thou be Christ, save thyself and us. But 
the other answering rebuked him, saying : Dost not thou fear God, 
seeing thou art in the same condemnation ; and we indeed justly, for 
we receive the due reward of our deeds ; but this man hath done 
nothing amiss. And he said unto Jesus : Lord remember me when 
thou comest into thy kingdom. And Jesus said unto him : Verily, I 
say unto thee, to-day shalt thou be with me in Paradise." Nothing is 
said of this discourse between the two thieves or of that between the 
repentant thief and Christ, — so suggestive and affecting withal, 
when thought of as spoken by men in their awfully wretched condi 
tion, — in any other Gospel except Luke's. Many, indeed, have 
thought it strange that John, the writer of the fourth Gospel, who 
under the name of the beloved disciple is represented as having 
been present at the crucifixion, takes no notice in his narrative of so 
affecting a scene. 

As to the dying words of Jesus, or those which he uttered when 
about to expire, the narratives all differ; but, as often before 
noticed, those narratives, pointing, as they evidently do, to the 
same circumstances and events, these differences can be only varia- 
tions in narrative of the original. According to Matthew the ex- 
pression is Eli, Eli, Lama Sabachthani; according to Mark: Eloi, 
Eloi, Lama Sabachthani, which is the same and means My God, my 
God, why hast thou forsaken me? In Luke the expression is: 
Father into thy hands 1 commend my spirit; and in John: It is fin- 
ished ; on the utterance of which words in each case he bowed his 
head and died. All this must be conceived as representing an 
effecting scene indeed, and many good people have wondered how 
it was that the writer of the fourth Gospel, in particular, who is 



REVIEW OF THE GOSPELS. 157 

represented and understood as having been present at the crucifixion 
of the Savior, does not make mention of that long exclamation, 
represented in the first two Gospels as having been uttered by him ; 
nor of the understanding the bystanders had of his having called for 
Elias ; but gives in his own narrative the short expression, It is fin- 
ished. Is it not, however, reasonably conceivable that the Savior used 
several expressions of dying words, or what were understood as such 
by the bystanders, one of which might have been apprehended by 
one, another by another as his dying words, and so represented 
that they would thus find their place in the different narratives ? 

As to what the writers say about the time at which the crucifixion 
began. This is not distinctly stated in Matthew and Luke; it is 
implied, however, that it was some time in the morning. Ace. to> 
Mark it took place at the third hour. " And it was the third hour, 
and they crucified him." Ace. to John it was about the sixth hour.. 
" And it was the preparation for the Passover, and about the sixth 
hour, and he (Pilate) saith unto the Jew r s : Behold your King." 
Upon which, in answer to the clamors of the Jews, he immediately 
delivers him to be crucified, ch. XIX. verses 14 15, 16. Here there 
appears to be a difference of three hours or nearly that, reckon it as 
w r e will, that is, considering Pilate to have given up Jesus as soon as 
the narrative would seem to imply he did after he had showed him 
as king to the Jews. For if the writer in John reckoned from 
twelve midnight, as ace. to the Roman method of reckoning time, it 
would be six o'clock, a.m., or soon after ; and if the writer in Mark 
reckoned from six in the morning, as according to the Jews' reckon- 
ing of the natural day, it would be nine o'clock, a. m., still a differ- 
ence of three hours.* 

In three of the narratives, Matthew, Mark and Luke, mention is 
made of the darkness that overspread the land from the sixth to the 
ninth hour, during the crucifixion ; and at the ninth hour these 
three narratives agree Jesus died. Now according to the reckoning 
of the Jews' natural day, which it is supposed the writers of the 
first three narratives followed, this darkness would commence at 
twelve o'clock and end at three past morning, when Jesus should 
have died. But according to the Roman mode of reckoning it would 
have commenced at six o' clock in the morning, or shortly after 



* The Romans reckoned their day from midnight to midnight. The Jews had two kinds of 
hours, viz. the astronomical, or equinoctial hour, the 24th part of a civil day between sunset 
and sunset, or sunrise and sunrise; and, second, the natural hour, the twelfth part of a natu- 
ral day, or the time between sunrise and sunset; which last measure it is plain must have 
varied at different times of the vear. (See Smith's B. D. ) 



158 CEEATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

when Jesus was crucified, and end at nine in the morning, when he 
had died. This darkness, and the time of the dying of Christ, is not 
mentioned in John's narrative; and some have wondered that he, 
as being present at the crucifixion, does not mention that unusual 
phenomena. But many have wondered more especially that it has 
not been mentioned by any of the historical writers of that age or 
of a couple of centuries afterwards, although it must have happened 
during the lifetime of the Koman historian, Pliny the elder, and of 
Seneca, each of whom in an elaborate work has recorded all the 
especially remarkable natural phenomena that he could gather as 
having occurred before and in his time; and each of whom, as has 
been remarked, occupied such a position at Rome as ensured him 
to receive the earliest information of any remarkable occurrence 
happening within any of the provinces of the Roman empire. 

Of Pliny's work a distinct chapter is given to eclipses of an ex- 
traordinary duration or nature ; and he describes at length a singu- 
lar defect of the sun's light which followed the murder of Julius 
Caesar, continuing for nearly a year. 

The three first Gospels mention the rending of the veil of the 
temple into two parts from the top to the bottom in connection with 
the dying of Christ. But Matthew has in addition to this that the 
earth quaked and the rocks were rent, and the graves were opened ; 
and many bodies of the saints which slept arose, and came out of 
their graves after his resurrection and appeared unto many. 

Now the natural supposition is that these phenomena, attendant 
upon the dying of Jesus, .were probably confined to Jerusalem and 
its vicinity, that they were in short simply signs or miracles pro- 
duced by God in attestation of the divinity of Christ ; and that being 
for this purpose and locality alone they would thus have escaped 
the notice of the outside world. 

But many good people have thought it strange that those 
miraculous phenomena, attendant upon the crucifixion of Christ, 
namely the earthquake, the opening of the graves, and the arising 
of the dead bodies of the deceased (xsxoifiivwv) saints after his resur- 
rection and their going into the holy city and appearing unto many 
that these phenomena, I say, are not mentioned in the fourth 
Evangel, whose writer is said to have been present at the crucifixion, 
nor in any other record of that period, even including that of 
Josephus, the Jewish historian of the immediately succeeding genera- 
tion, excepting in the evangel of Matthew. 

But cannot it be conceived as most probable that the silence con- 
cerning those phenomena was for a purpose, namely, to strengthen 
and exercise the faith in the authority wherein it is given? When 
God wanted to communicate with Elijah upon mount Horeb he did 



REVIEW OF THE GOSPELS. 159 

not come to him in the strong wind that rent the mountain and brake 
in pieces the rocks before him ; nor did he come to him in the earth- 
quake or in the fire, but after all these were past he came to him in 
the still small voice. God requires us to take notice to the least in- 
timation of his. When he spoke to Moses from the burning bush 
Moses turned aside, first to see what the phenomena might be, and 
then to try and discover how it was that the bush burned and was 
not consumed. " And when the Lord saw that he turned aside to 
see, God called unto him out of the midst of the bush," even called 
him by name, and began then and thereto give him his commission 
for the delivery of his people from Egypt. God, therefore, desires 
that we turn aside and see what he may design to teach us in the 
intimations he may give in the most simple as well as in the most 
wonderful ways. 

Even the centurion on guard with his company about the cross, 
when he experiences the wonderful things which occur in connec- 
tion with the death of Jesus, greatly fears, and says according to 
Matthew : Truly this was the Son of God ; and according to Luke 
he glorifies God saying: Certainly this was a righteous man. And 
it would not be at all surprising to me to have explicit authority for 
.saying that he used those two expressions, as well as that given in 
Mark, and that he may have used on this occasion a species of 
hyperbole to express the outbursts of his religious enthusiasm and 
pious fear. The writer of the fourth Evangel does not mention this 
centurion nor the testimony he bore to the righteous manliness and 
the divinity of Christ. 

In the four narratives women are mentioned as being present at 
the crucifixion, among whom are named Mary Magdalene and Mary 
the mother of James and Joses and the mother of Zebedee's chil- 
dren, and Salome. But John specifies as follows: "Now there 
stood by the cross of Jesus his mother and his mother's sister, Mary 
the wife of Cleophas and Mary Magdalene." — " When Jesus, there- 
fore, saw his mother and the disciple standing by whom he loved he 
saith unto his mother : Woman behold thy Son ! Then said he to 
the disciple : Behold thy mother ! And from that hour that disciple 
took her to his own home." John also relates how that the Jews 
besought Pilate to have the legs of those who were crucified broken 
in order to have the bodies removed from the crosses be- 
fore the Sabbath; how that the legs of the two thieves were 
broken but those of Jesus were left unbroken because they 
found him already dead; and how that from his pierced side 
there issued water and blood, and then it is added: "These 
things were done that the Scripture should be fulfilled; a bone 
of him shall not be broken; and again another Scrip- 



160 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

ture saith : They shall look on him whom they pierced." In con- 
nection here is a passage, whose style indicates the writer of the 
Gospel and the Epistles of John to have been identical. " And, he 
that saw it bare record, and his record is true, and he knoweth 
that he saith true that ye might believe." Compare this with the 
first verse of the first Epistle of John: " That which was from the 
beginning, which we have heard, which we have seen with our eyes, 
which we have looked upon and our hands have handled of the word 
of life : " And with the first verse of John's Gospel : " In the begin- 
ning was the word and the word was with God and the word was 
God ;" which as to idiom, spirit and style, indicate identity of author. 
In each of the four Gospels, there is a narrative of the burial of 
Jesus ; in each of the four, Joseph of Arimatliea is mentioned as 
connected with the burial, in the first three naratives as interring 
the body himself, in the fourth as doing it together with Nicodemus. 
According to the first three narratives, Joseph wraps the body in 
linen merely, and in this state consigns it to the tomb. But, accord- 
ing to the fourth Gospel, Joseph and Nicodemus embalm it with 
a mixture of myrrh and aloes, about an hundred pound weight, 
which Nicodemus had brought for that purpose ; wrapping it in linen 
with the spices, as the manner of the Jews is to bury ; they thus in- 
ter it. Now in Matthew it says : " And there was Mary Magdalene 
and the other Mary sitting over against the sepulchre," present, 
looking on at the burial. And in Mark it says : " And Mary Mag- 
delene, and Mary the mother of Joses beheld where he was laid." 
And in Luke it says : " And the women also who came with him 
from Galilee followed after and beheld the sepulchre, and how his 
body was laid. And they returned, and prepared spices and oint- 
ments, and rested the Sabbath-day, according to the commandment." 
And in the continuation of the narratives (as you will see) we find 
these very Marys represented as first at the sepulchre on Sunday 
morning, and, according to Mark and Luke, bringing the spices 
which they had in the mean time prepared to embalm the body : (See 
Matthew XXVIII. 1; Mark XVI. 1; Luke XXIV. 1; John XX. 1.) And 
although it has to Bible readers often appeared strange how it hap- 
pened that if, as according to the first three Gospels, these 
women were present at the interment, and, according to Luke, 
' < beheld the sepulchre and how his body was laid," they did 
not observe as according to John, that it was embalmed by Nico- 
demus and Joseph and thus foresee it to be unnecessary for 
them to undertake the doing of it themselves : — For according 
to Mark and Luke they are present at the sepulchre early on 
Sunday morning, bringing with them the spices for the embalm- 
ing. Although, I say, they find it difficult to reconcile these 



REVIEW OF THE GOSPELS. 161 

accounts of the burial of the body, merely wrapped in linen, yet all 
the accounts evidently pointing to the same events, they cannot be 
understood otherwise than as varying narratives of the same event. 

The four narratives agree that they interred Jesus in a new 
sepulchre, which, according to Matthew was Joseph's own new 
tomb, which he had hewn out of the rock. 

In Matthew alone mention is made of the chief priests and phari- 
sees coining together to Pilate on the next dav after the interment 
and saying: " Sir, we remember that that deceiver said while he 
was yet alive: After three days I will rise again. Command, 
therefore, that the sepulchre be made sure until the third day, lest 
his disciples come by night and steal him away and say unto the 
people, He is risen from the dead; so that the last error shall be 
worse than the first." Pilate replied to them : " Ye have a watch; 
go your way, make it as sure as ye can." So they went and made 
the sepulcure sure: sealing the stone and setting a watch. Now, 
because this setting of the watch and sealing of the stone, on the 
next day after the interment, is mentioned only in Matthew it 
should not for this reason be conceived as less admissible or as per- 
taining less to the original of the narratives than any other varia- 
tions that appear in the narratives throughout. As the account 
of the preternatural darkness, the earthquake, etc., in connection 
with the death of Christ appears in Matthew alone, doubtless to 
strengthen and exercise our faith so with this. The least intima- 
tion God pleases to give us he considers worthy of our notice. 

the same subject continued : the narratives of the 
Resurrection according to the Four Gospels. 

Ace. to Matthew XXVIII. : " In the end of the Sabbath, as it began 
to dawn toward the first day of the week, came Mary Magdalene 
and the other Mary to see the sepulchre. And, behold, there was a 
great earthquake ; for the angel of the Lord descended from heaven, 
and came and rolled back the stone from the door, and sat upon it. 
His countenance was like lightning, and his raiment white as snow ; 
and for fear of him the keepers did shake, and became as dead men. 
And the angel answered and said unto the women ; Fear not ye ; 
for I know that ye seek Jesus which was crucified. He is not here, 
for he is risen, as he said. Come, see the place where the Lord lay. 
And go quickly, and tell his disciples that he is risen from the dead ; 
and behold he goeth before you into Galilee ; there shall ye see him ; 
lo, I have told you. And they departed quickly from the sepulchre 
with fear and great joy ; and did run to bring his disciples word. 
And as they went to tell his disciples, behold, Jesus met them say- 
ing ; All hail. And they came and held him by the feet and wor- 
11— d 



162 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

shipped him. Then said Jesus unto them : Be not afraid. Go tell 
my brethren that they go into Galilee, and there shall they see me. 
Now when they were going, behold, some of the watch came into the 
city, and showed unto the chief priests all the things that were done. 
And when they were assembled with the elders, and had taken 
counsel, they gave large money unto the soldiers, saying : Say ye, 
His disciples came by night and stole him while we slept. And if 
this come to the Governor's ears we will persuade him and secure 
you. So they took the money and did as they were taught, and this 
saying is commonly reported among the Jews until this day. 

Then the eleven disciples went away into Galilee into a mountain 
where Jesus had appointed them. And when they saw him they 
worshipped him, but some doubted. And Jesus came and spake 
unto them, saying : All power is given unto me in heaven and in earth. 
Go ye, therefore, and teach all nations, baptising them into the name 
of the Father and of the Son and of the Holy Spirit ; teaching them 
to observe all things whatever I have commanded you ; and, lo, I 
am with you alway, even unto the end of the world." The same ac- 
cording to Mark XVI. : " And when the Sabbath was past Mary 
Magdalene, and Mary the mother of James, and Salome had bought 
sweet spices (Greek apcu/iara) the same as in John XIX., 40, and from 
which comes our word aromatics,) that they might come and anoint 
him. And very early in the morning the first day of the week they 
came to the sepulchre at the rising of the sun. And they said among 
themselves : Who shall roll us away the stone from the door of the 
sepulchre. And when they looked they saw that the stone was 
rolled away, for it was very great ; and entering into the sepulchre 
they saw a young man sitting at the right side, clothed in a long 
white garment ; and they were affrighted. And he saith unto them ; 
Be not affrighted ; ye seek Jesus of Nazareth which was crucified ; 
he is risen ; behold the place where they laid him. But go your way, 
tell his disciples, and Peter, that he goeth before you into Galilee ; 
there shall ye see him as he said unto you. And they went out 
quickly, and fled from the sepulchre ; for they trembled and were 
amazed, neither said they anything to any man ; for they were 
afraid. 

Now when Jesus was risen early the first day of the week he ap- 
peared first to Mary Magdalene, out of whom he had cast seven 
devils. She went and told them that had been with him, as they 
mourned and wept. And they, when they had heard that he was 
alive and had been seen of her, believed not. After that he appeared 
in another form unto two of them as they walked and went into the 
country. And they went and told it unto the residue ; neither be- 



REVIEW OF THE GOSPELS. 163 

lieved they them. Afterwards he appeared to the eleven as they sat to- 
gether, and upbraided them with their unbelief and hardness of heart, 
because they believed not them who had seen him after he was risen. 
And he said unto them : Go ye into all the world, and preach the 
gospel to every creature. He that believeth and is baptized shall be 
saved; but he that believeth not shall be condemned. And these 
signs shall follow them that believe ; In my name shall they cast 
out devils ; they shall speak with new tongues ; they shall take up 
serpents ; and if they drink any deadly thing it shall not hurt them ; 
they shall lay hands on the sick and they shall recover. So then 
after the Lord had spoken unto them he was received up into heaven, 
and sat on the right hand of God. And they went forth and preached 
everywhere, the Lord working with them, and confirming the word 
with signs following." The same ace. to Luke, ch. XXIV. : " Now 
upon the first day of the week, very early in the morning, they (the 
women) came unto the sepulchre, bringing the spices (aptdtxara) which 
they had prepared, and certain others with them. And they found 
the stone rolled away from the sepulchre ; and they entered in, and 
found not the body of the Lord Jesus. And it came to pass as they 
were much perplexed thereabout, behold, two men stood by them in 
shining garments. And as they were afraid and bowed down their 
faces to the earth they said unto them : Why seek ye him that liveth 
among the dead ? He is not here, but is risen ; remember how he 
spake unto you when he was yet in Galilee, saying : The Son of 
Man must be delivered into the hands of sinful men, and be crucified, 
and the third day rise again. And they remembered his words and 
Teturned from the sepulchre, and told all these things to the eleven, 
;and to all the rest. It was Mary Magdalene, and Joanna, and Mary 
the mother of James, and other women that were with them who 
"told these things unto the apostles. And their words seemed to 
them as idle tales, and they believed them not. Then arose Peter 
and ran unto the sepulchre; and, stooping down, he beheld the linen 
elothes laid by themselves, and departed, wondering in himself at 
that which was come to pass. 

And, behold, two of them went that same day to a village called 
Emmaus, which was from Jerusalem about three score furlongs. 
And they talked together of all these things which had happened. 
And it came to pass that while they communed and reasoned Jesus 
hdmself drew near and went with them. But their eyes were holden 
that they should not know him : And he said unto them : What 
manner of communications are these that ye have one with another 
&s ye walk and are sad ? And the one of them, whose name was 
•Cleophas, answering, said unto him : Art thou only a stranger in 



164 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

Jerusalem, and hast not known the things which are come to pass 
therein these days? And he said unto them : What things? And 
they said unto him : Concerning Jesus of Nazareth, which was a. 
prophet, mighty in deed and word before God and all the people ; 
and how the chief priests and our rulers delivered him to be con- 
demned to death, and have crucified him. But we trusted that it had 
been he which should have redeemed Israel ; and beside all this, to-day 
is the third day since these things were done. Yea, and certain women 
also of our company made us astonished, who were early at the 
sepulchre ; and when they found not his body they came saying that 
they had also seen a vision of angels, which said that he was alive.. 
And certain of them which were with us went to the sepulchre, and 
found it even so as the women had said ; but him they found not. 
Then he said unto them : O fools and slow of heart to believe all 
that the prophets have spoken. Ought not Christ to have suffered 
these things and to enter into his glory ? And beginning at Moses, 
and all the prophets he expounded to them from all the Scriptures, 
the things concerning himself. And they drew nigh unto the village- 
whither they went ; and he made as though he would have gone 
further. But they constrained him, saying : Abide with us, for it is 
towards evening, and the day is far spent. And he went in to tarry 
with them. And it came to pass as he sat at meat with them, he- 
took bread and blessed it, and brake, and gave to them. And their 
eyes were opened, and they knew him ; and he vanished out of their 
sight. And they said one to another : Did not our heart burn within 
us, while he talked with us by the way, and while he opened to us 
the Scriptures ? And they rose up the same hour returned to Jeru- 
salem, and found the eleven gathered together, and they that were 
with them, saying : The Lord is risen indeed, and hath appeared to 
Simon. And they told what things were done in the way, and how- 
he was known of them in the breaking of bread. 

And as they thus spake Jesus himself stood in the midst of them, 
and saith unto them : Peace be unto you. But they were terrified 
and affrighted, and supposed that they had seen a spirit. And he 
said unto them : Why are ye troubled ? And why do thoughts, 
arise in your hearts? Behold my hands and my feet, that it is I 
myself ; handle me and see ; for a spirit hath no flesh and bones, as 
ye see me have. And when he had thus spoken he showed them his 
hands and his feet. And while they yet believed not for joy and 
wondered, he said unto them : Have ye here any meat ? And they 
gave him a piece of a broiled fish and of an honeycomb. And he took 
it and did eat before them. And he said unto them : These are the 
words which I spake to you, while I was yet present with you, that- 



REVIEW OF THE GOSPELS. 165 

all things must be fulfilled which were written in the Law of Moses, 
and in the prophets, and in the psalms concerning me. Then opened 
he their understanding, that they might understand the Scriptures, 
and said unto them : Thus it is written, and thus it behooved Christ 
to suffer, and to rise from the dead the third day ; and that repent- 
ance and remission of sins should be preached in his name among all 
nations, beginning at Jerusalem. And ye are witnesses of these 
things. And behold I send the promise of my Father upon you ; 
but tarry ye in the city of Jerusalem until ye be endued with power 
from on high. And he led them out as far as to Bethany, and he 
lifted up his hands and blessed them. And it came to pass as he 
blessed them he was parted from them, and was carried up into 
heaven. And they worshipped him, and returned to Jerusalem with 
great joy ; and were continually in the temple, praising and blessing 
God." TJie same according to John, ch. XX. : " The first day of the 
week cometh Mary Magdalene early when it was yet dark unto the 
sepulchre, and seeth the stone taken away from the sepulchre. Then 
she runneth, and cometh to Simon Peter and to the other disciple 
whom Jesus loved, and saith unto them : They have taken away the 
Lord out of the sepulchre, and we know not where they have laid 
him. Peter, therefore, went forth, and that other disciple, and came 
to the sepulchre. So they ran both together, and the other disciple 
did outrun Peter, and came first to the sepulchre. And he stooping 
down, saw the linen clothes lying, yet went he not in. Then cometh 
Simon Peter following him, and went into the sepulchre, and seeth 
the linen clothes lie, and the napkin that was about his head, not 
lying with the linen clothes, but wrapped together in a place by 
itself. Then went in also that other disciple who came first to the 
sepulchre, and he saw and believed; for as yet they knew not the 
Scriptures, that he must rise again from the dead. Then the disciples 
went away again unto their own home. But Mary stood without at 
the sepulchre, weeping ; and as she wept she stooped (and looked) 
into the sepulchre, and seeth two angels in white, sitting, the one at 
the head and the other at the foot, where the body of Jesus had lain. 
And they said unto her : Woman, why weepestthou? She said unto 
them : Because they have taken awa} r my Lord, and I know not 
where they have laid him. And when she had thus said she turned 
round and saw Jesus standing, and knew not that it was Jesus. 
Jesus saith unto her : Woman, why weepest thou ? Whom seekest 
thou ? She, supposing him to be the gardener, saith unto him : Sir, 
(lit. Lord) if thou hast borne him hence, tell me where thou has laid 
him, and I will take him away. Jesus saith unto her : Mary. She 
turned herself and saith to him: Rabboni, which is to say, Teacher. 



166 CREATOR AND COSMOS J OR, COSMOTHEOLOGIES , ETC. 

Jesus saith unto her : touch me not, for I am not yet ascended to 
my Father ; but go to my brethren, and say unto them : I ascend 
unto my Father and to your Father, and to my God and your God. 
Mary Magdalene came and told the disciples that she had seen the 
Lord, and he had spoken these things unto her. 

Then the same day at evening, being the first day of the week, 
when the doors were shut where the disciples were assembled, for 
fear of the Jews, came Jesus and stood in the midst, and saith unto 
them : Peace be unto you. And when he had so said he showed 
unto them his hands and his side. Then were the disciples glad 
when they saw the Lord. Then said Jesus to them again : Peace 
be unto you ; as my Father hath sent me, even so send I you. And 
when he had said this, he breathed on them and said : Receive ye 
the Holy Spirit. Whosesoever sins ye remit they are remitted unto 
them : whosesoever sins ye retain they are retained. 

But Thomas, one of the twelve, called Didymus, was not with 
them when Jesus came. The other disciples, therefore, said unto 
him : We have seen the Lord. But he said unto them : Except I 
shall see in his hands the print of the nails, and put my fingers into 
the print of the nails, and thrust my hand into his side I will not 
believe. 

And after eight days again his disciples were within, and Thomas 
with them ; then came Jesus, the doors being shut, and stood in the 
midst, and said : Peace be unto you. Then said he to Thomas : 
Reach hither thy finger and behold my hands, and reach hither thy 
hand and thrust it into my side ; and be not faithless, but believing. 
And Thomas answered and said unto him : My Lord, and my God. 
Jesus saith unto him : Thomas, because thou hast seen me thou 
hast believed ; blessed are they that have not seen, and yet have 
believed. 

And many other signs truly did Jesus in the presence of his dis- 
ciples which are not written in this book. But these are written 
that ye might believe that Jesus is the Christ, the Son of God, and 
that believing ye might have life through his name." 

Remarks on the Preceding. 

These representations, all indicating the same circumstances, i. e., 
of the resurrection of Jesus, are beautifully varied. The narratives 

agree that early in the morning on the first day of the week there 
came certain women to the sepulchre, and found the stone rolled 
away from the entrance of it. Ace. to Matthew these were Mary 
Magdalene and the other Mary, doubtless Mary the mother of James 



REVIEW OF THE GOSPELS. If) 7 

and Joses is meant ; and ace. to Mark, Mary Magdalene and Mary 
the mother of James ; and Salome. Ace. to Luke, they were Mary 
Magdalene and Joanna and Mary the mother of James,* and certain 
others with them, who, ace. to Mark and Luke, had brought sweet 
spices, apw/iara, that they might anoint the body, that is, embalm it 
in the way in which the Jews were accustomed to do.f In John 
mention is made of only one woman, Mary Magdalene, coming to 
the sepulchre, when it was yet dark. As to the women and what 
they observed and did in and about the sepulchre the narratives vary 
independently. We have, according, to Matt., two women who 
when they arrive at the sepulchre, see the stone rolled away from 
the door of it, and one bright terror-inspiring angel sitting upon the 
stone outside of the sepulchre, who announces to them that Christ 
is risen, invites them to come and see the place where he had lain, 
and tells them to inform his disciples of the resurrection, and that 
they should go before into Galilee, where they would see Jesus, as 
he the angel, announces to them. And as they turn away from the 
sepulchre and run to bring the disciples word we find them meeting 
Jesus, holding him by the feet, and worshipping him. And here- 
upon Jesus tells them to go and inform his brethren that they may 
go into Galilee and shall see him there. 

According to Mark we have three women represented, who, com- 
ing to the sepulchre and finding the stone rolled away from its en- 
trance, go into it. And they see one young man (meaning an angelic 
representation) clothed in a long white garment, sitting on the right 
side as they entered in, who tells them not to be affrighted ; informs 
them whom they seek ; invites them to behold the place where the 
body had lain ; and bids them to tell his disciples and Peter that he 
goes before them into Galilee, where they shall see him, as he had 
told them before. These turned away quickly and fled from the 
sepulchre, neither did they say anything to any one, for they were 
afraid. It does not say that these women, one of whom was Mary 
Magdalene, saw Jesus on their return from the sepulchre. But 
notice what follows in connection with the foregoing, in Mark's nar- 
rative of the resurrection : " Now, when Jesus was risen early the 
first day of the week, he appeared first to Mary Magdalene, out of 
whom he had cast seven devils. She went and told them that had 
been with him, as they mourned and w r ept. And they, when they had 
heard that he was alive, and had been seen of her, believed not," Ver- 
ily, it seems that Mary Magdalene must have had this sight of Jesus 
before or after her return with the two other women from the sepul- 



* In Matt. XTTT-, 55, 66, Jesus is said to have had brothers named James and Joses 
and Simon and Judas, and here also he is said to have had sisters. These Nazarene 
children, doubtless, as well as their mother Mary, kept close to Jesus during his trials 
and sufferings. Also Mark vi. 3. 

t See Smith's B.D. Art. " Embalming." 



168 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

chre ; or, would it have been more likely that she had it on her re- 
turn with the other two and that Christ manifested himself to her, 
and perhaps to another with her, as according to Matthew. During 
his life he had been to her a great benefactor ; having dispossessed 
her of seven devils, and, therefore, she had a great regard and love 
for him. She is named as one of the two women, who according 
to Matthew, met Jesus as they return from the tomb on the resurrec- 
tion morn, and holding him by the feet worship him. She is named 
as that woman, who, according to John, Jesus meets, and bids not 
to touch him, that he is not yet ascended to his Father. 

According to Luke we have three women represented, who are 
mentioned by name, and others not named, who, on coming to the 
sepulchre find the stone rolled away from its door ; and having enter- 
ed into it, they find not the body of Jesus. And as they are much 
perplexed on finding that the body is not there, they see two men 
standing by them in shining garments. As they are afraid, and bow 
down their faces toward the earth, these angels ask them why they 
seek him that liveth among the dead ? They hereupon inform them 
that he is risen, and remind them of what he has told them while he 
was yet present with them in Galilee, how that he was to suffer and 
die, and rise on the third day. The women remember his words, 
return from the sepulchre, and inform the disciples of what they had 
seen and heard ; but the latter hesitate to believe what they tell 
them. Peter at length goes to the sepulchre, and stooping down, 
so as to look in, he sees the linen clothes lying by themselves, and 
departs, wondering at what had happened , but he is not represented 
in this narrative to have entered into the sepulchre. In Luke's nar- 
rative it is not mentioned that the women saw Jesus on their return 
from the sepulchre ; nor is it said that Mary Magdalene, or any other 
of the women, saw him on the morning of the resurrection. 

Ace. to John, when Mary Magdalene, who alone of the women is 
mentioned in this narrative as coming to the sepulchre on that morn- 
ing, finds the stone rolled away from the entrance of it, without be- 
ing represented to have entered into it, she runs to inform Peter and 
the other disciple whom Jesus loved, that they had taken away the 
Lord out of the sepulchre, and she knew not where they had laid 
him. Then Peter and the other disciple, on being thus informed, run 
both together toward the sepulchre ; and the other disciple outrun- 
ning Peter, arrives there first ; and, stooping down and looking in, 
he sees the linen clothes lying, yet he enters not in. Then comes 
the laggard Peter, following him, and enters boldly into the sepul- 
chre, and sees the linen clothes lie, and the napkin that had been 



REVIEW OF THE GOSPELS. 169 

about his head, not lying with the linen clothes,* but wrapped to- 
gether in a place by itself. Finally, that other disciple that came 
first to the sepulchre, musters up enough of courage to enter into it, 
.and he has only to see in order to be convinced. " For as yet they 
knew not the Scriptures, that he should rise again from the dead," 
-although he is represented in Luke as having told them before, in 
Galilee, that he should be put to death and rise the third day. Then 
these disciples return again to their own home, without their having 
seen (ace. to the representation) either angel or spirit or the Lord 
Jesus. But, after the departure of the two disciples, Mary (Magda- 
lene) still lingers at the tomb, weeping ; and she, stooping down and 
looking into the sepulchre, sees two angels clothed in white, sitting, 
the one at the head and the other at the foot of where the body of 
Jesus had lain. They say to her : Woman, why weepest thou ? She 
says to them : Because, they have taken away my Lord, and I know 
not where they have laid him. And having thus spoken, she turned 
herself back, and sees Jesus standing, and knows not that it is Jesus. 
Jesus says to her : Woman, why weepest thou ? Whom seekest 
thou ? She, taking him to be the gardener, said to him : Lord, if 
thou have borne him hence tell me where thou hast laid him, and I 
will take him away. Jesus says to her : Mary. She turns herself 
and says to him : Rabboni. Jesus says to her : Touch me- not, for I 
am not yet ascended to my Father ; but go and tell my brethren that 
I ascend to my Father and your Father, and (to) my God and your 
God. Mary comes and informs the disciples that she had seen the 
Lord, and what he had said to her. 

Thus we see the scene at the sepulchre is varied in each of 
the narratives. In Matthew we have represented two men who be- 
hold one bright angel sitting on the stone outside of the sepulchre, 
into which they did not enter. In Mark, we have represented three 
women, who see one young man clothed in a long white garment 
inside of the sepulchre, whereinto they had entered. In Luke, we 
have represented three or more women, who see two men in shining 
garments inside of the sepulchre, whereinto the women had entered. 
In John, we have represented one woman who, not entering into the 
sepulchre, but stooping and looking in, sees two angels in shining- 
garments, one at the head and the other at the foot of where the 
body of Jesus had lain. 

Also the appearances of Jesus to the women are varied in the 
different narratives. The scene iu Matthew's account, where Jesus 
meets the two Marys, on their return from the sepulchre to bring 

* The word translated " clothes" in these connections is, in the original, " bandages." 



170 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

the disciples word of the resurrection and where they take him by 
the feet and worship him, is varied from that in John's account, 
where he forbids Mary Magdalene touching him. In Mark's nar- 
rative it is merely mentione'd that he appeared first to Mary Mag- 
dalene; and in Luke's account, wherein these women are mentioned, 
as well as in Mark's, Christ's appearing to Mary or to any of the 
women after his resurrection is not mentioned. 

According to John, when Mary Magdalene turns around from 
talking with the two angels in the sepulchre, Jesus says to her: 
Woman, why weepest thou? Whom seekest thou? She, suppos- 
ing him to be the gardener, says to him: Sir, if thou hast borne 
him hence, tell me where thou bast laid him, and I will take him 
away. Jesus says to her: Mary. She turned herself and says to 
him: Rabboni, which is to say, Teacher. Then he tells her not to 
touch him, etc. 

In Matthew alone it is mentioned that when the two women were 
returning from the sepulchre to bring the disciples word of the 
resurrection, the soldiers, that had been watching the sepulchre* 
came into the city, and told the chief priests all the things that 
were done ; and that when they had taken counsel with the elders 
they gave large money to the soldiers, saying: " Say ye his dis- 
ciples came by night and stole him while we slept.* And, if 
this come to the Governor's ears, we will persuade him and secure 
you. So they took the money and did as they were taught, and 
this saying is commonly reported among the Jews until this day.'* 
It will be remembered that the act of sealing the stone and of 
setting the watch over the sepulchre is mentioned only in Matthew. 

Although it has been by many thought strange that this set of 
circumstances, embracing the sealing of the stone, the setting of 
the watch, and finally, the bribing of the soldiers, which might be 
regarded as an important proof of the resurrection of Christ, is 
not mentioned in any of the other Gospels but Matthew's; and 
although it has been noticed that the writer of this first Gospel 
gives the exact words in which the chief priests address the '« watch," 
when they- are bribing them, words which, as is supposed, would 
have been spoken only in private, and which an outsider could not 
be supposed to hear; although this be so, yet the natural supposi- 
tion still holds good that this writer wrote what he did from what 
he had learned from present witnesses or from tradition, or, this 
failing, from inspiration. 

In Mark it is mentioned that after he had appeared to Mary 
Magdalene on the resurrection morn he appeared in another form to 
two of them as they went into the country; and they went and told 

* Iji every reference to the resurrection of Jesus in the Acts of the Apostles by Sts. Peter and 
Paul it is claimed that God raised him from the dead. See Acts II., 24; III., 15, 26; V., 30; XIII. 
30, 33; XVII., 31. But how the resurrection of the body of the crucified Savior was effected is- 
nowhere any farther explained. 



REVIEW OF THE GOSPELS. 171 

it to the rest but the latter were incredulous. And in Luke it is re- 
lated that as two of the disciples were going on the same day 
whereon the resurrection took place, into the country to a village 
called Emmaus, which was distant from Jerusalem about seven and 
a half English statute miles ; as they went along in a reflective mood, 
conversing sadly with each other upon all that had happened to 
their little band during the last few days, more especially upon the 
loss to them of their beloved preceptor ; it happened that as they 
commune and reason together Jesus himself draws near and walks 
along with them. They, however, did not once suspect that it was 
he, the eyes of their understanding being blinded that they should 
not at once recognize him. He says to them, What is the nature 
of those conversations ye have with each other as ye proceed in 
pensive sadness? One of them, whose name is given as Cleophas, 
answering, says to him : Art thou such an entire stranger to Jer- 
usalem as not yet to have learned of the surpassingly wonderful 
things, which, within the last few days, have come to pass therein? 
He asked what things do you refer to? They replied, Those things 
concerning Jesus of Nazareth, who was a prophet mighty in deed 
and word before God and all the people; him the chief priests and 
the secular rulers of this now oppressed country have condemned to 
death and crucified. ' We, however, had such an experience of his 
wisdom, power and goodness as we thought justified us in conclud- 
ing that it was he who should have delivered Israel from the foreign 
oppressor. Moreover, this i3 now the third day since this superla- 
tively excellent man was crucified ; and when, this morning certain, 
highly esteemed women in our society, went at an early hour to the 
sepulchre, wherein had been interred the body of our preceptor, they 
astonished us on their return by the information, that the body was 
not there; but that instead thereof they found the tomb occupied 
by angels, who said that he was alive again. Upon receipt of this 
information certain worthy men of our band visited the tomb, and 
not only found as the women had reported but could find no trace 
of him. He then answered them thus: Oh foolish and incredulous 
men, will ye never allow your heart to believe what the prophets 
have forespoken? Ought not Messiah to have appeared upon the 
earth in this our age and country, and to have suffered those things 
ye say your preceptor suffered, and to enter into glory? He then ex- 
ponded from the Pentateuch and the Prophets the things concerning 
himself. As they now drew nigh to Emmaus he made as if he would 
pass along but they constrained him to remain with them at the inn 
and while they were at supper he became known to them and van- 
ished out of their sight. According to John, on the evening of the day 
of the resurrection when the doors were shut where the disciples 



172 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

were assembled, for fear of the Jews, Jesus appeared in their midst, 
and said : Peace be unto you. And having so said he showed them 
his hands and his side. They being glad at seeing him he says again : 
Peace be unto you ; as my Father hath sent me even so send I you ; 
and having thus spoken he breathed on them and says : Receive ye 
the Holy Spirit, &c. 

But it proceeds to say that Thomas, one of the twelve, was not 
with them when Jesus appeared, &c, and that in an eight days after 
this the disciples were again assembled, and Thomas with them, 
when Jesus appears among them, and identifies himself satisfactorily 
to Thomas. The representation of the interview in the closed room 
on the evening of the resurrection day is varied in Luke consider- 
able from what it is in John. According to Luke the two disciples 
depart from Emmaus to Jerusalem in the same hour wherein Jesus 
had vanished from their sight ; and when they arrive in the city 
they find the eleven gathered together and they that were with them 
all rejoicing in their newly acquired knowledge of the resurrection 
of the Lord and of his having appeared to Simon. They then 
narrate to them what had happened to them in their journey and 
how the Lord became known to them in the breaking of bread and 
how he vanished out of their sight. 

But just as they are in the act of telling this, their delightful ex- 
perience, Jesus himself stands in their midst and says : Peace be 
unto you. But they are greatly afraid, supposing they had 
seen a spirit. Seeing this he said to them: Why are ye troubled, 
and why do anxious thoughts occupy your minds. He then invites 
them to look at his hands and feet, so as to satisfy themselves that 
it is he himself that is there ; to handle him and see for themselves: 
"for a spirit hath no flesh and bones as ye see me have." He 
thereupon exhibited to them his hands and his feet. While now 
they are so overjoyed that they hardly know whether to fall in with 
belief or disbelief, being in a state midway between wonder and 
enthusiasm, Jesus says to them: Have ye here any meat? And 
they give him a piece of a broiled fish and of an honeycomb, which 
he took and ate before them. And he said to them : While I was 
present with you J told you that all things must be fulfilled which 
was written in the Pentateuch and in the Prophets and in the Psalms 
■concerning me. That they might apprehend the Scriptures he then 
opened their understanding, and said to them: Thus it is written 
and thus it behooved Christ to suffer and to rise from the dead on 
the third day ; and that repentance and remission of sins should be 
preached in his name among all nations, beginning at Jerusalem. 
Of all this they are and have been witnesses and upon them he shall 
send the promise of his Father, but that they shall remain in the 



REVIEW OF THE GOSPELS. 17$ 

city of Jerusalem until they shall be endowed with power from on 
high. He thereupon leads them out to Bethany and it comes to 
pass as he stands with uplifted hands in the act of blessing them he 
is separated from them and taken up into heaven. And they unit- 
ing in heart and voice in raising hallelujahs to Christ return to 
Jerusalem and are much in the temple praising and glorifying God. 
The interview of the risen Christ with the eleven, recorded in 
Mark, is different from either of the foregoing. In this He is repre- 
sented as appearing to the eleven as they sit at meat (or together), 
and upbraiding them with their incredulousness and hardness of 
heart, because they believed not them that had seen Him after He 
was risen. " And he said to them : Go ye into all the world, and 
preach the gospel to every creature. He that believeth and is bap- 
tized shall be saved ; but he that believeth not shall be condemned. 
And these signs (often translated miracles) shall follow them that 
believe : In my name they shall cast out devils ; they shall speak 
with new tongues ; they shall take up serpents ; and if they drink 
any deadly thing it shall not hurt them ; they shall lay hands on the- 
sick and they shall recover." This, you perceive, is another varia- 
tion of the interviews given in Luke and John. 

Now, because these accounts vary as to the place where the com- 
mission was delivered by Jesus to his disciples, Matthew having 
this upon a mountain of Galilee, while the other three Gospels 
have it in a closed room at Jerusalem ; and because they vary as to- 
the forms of the words wherein this commission was given by 
Jesus; because, I say, they vary in these and in other respects, yet, 
they all manifestly pointing to the same set of circumstances or 
events, cannot be thought of as any other than variations in narrative 
of the same circumstances or events, each narrator thereof giving the 
account independently from his own point of view. In this par- 
ticular of the delivery of the commission from the Galilean moun- 
tain, as well as in his record of the earthquake and the supernatural 
phenomena connected with the dying of Christ; and also in his 
record of the sealing of the sepulchral stone, the setting of the 
watch and the bribing of the soldiers there is nothing common to 
Matthew in the records of the other three Gospels, excepting it be 
that the eleven disciples were there present, and received their com- 
mission, which, according to the other three, they received in the 
closed room at Jerusalem, on the evening of that day whereon the 
resurrection of Jesus took place. 

In Matthew, however, it not being stated that the interview with 
Jesus on the Galilean mountain was on the evening of the resurrec- 



174 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

tion day, — which it cannot be conceived to have been, considering 
the distance of the nearest Galilean mountain from Jerusalem, — 
then it may be conceived probable that this evangelist speaks of a 
different interview than that in the closed room at Jerusalem on the 
evening of the resurrection day, and that so all the accounts are 
reconcilable as to the place where the commission was given ; for it is 
easily conceivable, that during the remaining thirty-nine days of 
his stay on earth before his ascension, he may have favored the 
eleven disciples with another interview on a mountain in Galilee and 
there renewed their commission. This supposition will appear the 
more probable when it is considered that John's narrative takes us 
into Galilee, where we find Jesus present with seven disciples, at 
least, at the lake of Tiberias. Here he enables them to secure the 
miraculous draught of fishes, the account whereof is seen in John 
XXI. Indeed the circumstances of the accounts show that the dis- 
ciples remained at Jerusalem for some time after the resurrection, 
for John records an interview of the eleven disciples with Christ in 
the closed room at Jerusalem eight days after the resurrection 
as follows: " And after eight days again his disciples were within 
and Thomas with them; then came Jesus, the doors being shut, and 
stood in the midst, and said: Peace be unto you," etc. To this 
second interview in the closed room, as recorded in John, which 
relates altogether to the removal of the incredulity of Thomas, no 
reference is made in the three preceding Gospels. 

As regards the place wherefrom Christ ascended to heaven in 
forty days after the morning of his resurrection : Mark represents 
him as being received up into heaven to sit on the right hand of 
God, but does not say from where. Luke as being received up 
from Bethany ; and in Acts 1, 9, a book said to have been written 
by Luke, he is represented as being received up in a cloud from 
the Mount of Olives, which in this case means the same place as 
Bethany. Matthew does not speak of his ascent to heaven but 
makes the last words of Jesus to his disciples after the resurrection 
to be: " Lo, I am with you always, even unto the end of the 
world." John mentions not his ascent to heaven; but it is evident 
that with their primal meaning as in the text these ascents of 
Christ are designed tp prefigure the elevation of humanity morally 
and spiritually by the doctrines of the Gospel of truth. 
The main subject continued. 

According to John, ch. XXI. : " After these things (that is, after 
the two interviews with the disciples in the closed room at Jerusalem 
<&c.) Jesus showed himself again to the disciples at the Sea of Tibe* 



REVIEW OF THE GOSPELS. 175 

Tias ; and in this manner showed he (himself). There were together 
Simon Peter and Thomas, called Didimus, and Nathaniel, of Cana 
of Galilee, and the sons of Zebedee, and two other of his disciples. 
Simon Peter saith unto them: I go a fishing; they say unto him: 
We also go with thee. They went forth and entered into a ship im- 
mediately, and that night they caught nothing. But when the 
morning was now come, Jesus stood on the shore ; but the disciples 
knew not that it was Jesus. Then Jesus saith unto them : Children, 
lave ye any meat ? They answered him : No. And he said unto 
them : Cast the net on the right side of the ship, and ye shall find. 
They cast therefore, and now they were not able to draw it for the 
multitude of fishes. Therefore that disciple whom Jesus loved, saith 
unto Peter : It is the Lord. Now when Simon Peter heard that it 
was the Lord, he girt his fisher's coat about him (for he was naked), 
^nd did cast himself into the sea. And the other disciples came in 
a little ship (for they were not far from the land, but as it were two 
hundred cubits) dragging the net with fishes. As soon as they were 
come to land they saw a fire of coals there, and fish laid thereon 
and bread. Jesus saith unto them : Bring of the fish which ye have 
now caught. Simon Peter went up and drew the net to land, full of 
great fishes, an hundred and fifty and three , and for all there were 
so many, yet was not the net broken. Jesus saith unto them : Come 
a,nd dine. And none of the disciples durst ask him : who art thou ? 
knowing that it was the Lord. Jesus then cometh, and taketh 
bread, and giveth them, and fish likewise. This is now the third 
time that Jesus showed himself to his disciples after that he was 
-risen from the dead. So when they had dined, Jesus said to Simon 
Peter : Simon, son of Jonas, lovest thou me more than these ? He 
saith unto him : Yea, Lord ; thou knowest that I love thee. He 
•saith unto him : Feed my lambs. He saith to him again the second 
time : Simon, son of Jonas, lovest thou me ? He saith unto him : 
Yea, Lord ; thou knowest that I love thee. He saith unto him : 
Peed my sheep. He saith unto him the third time : Simon, son of 
Jonas, lovest thou me ? Peter was grieved because he said to him 
the third time, Lovest thou me ? And he said unto him : Lord, thou 
knowest all things ? thou knowest that I love thee. Jesus saith unto 
him : Feed my sheep. Verily, verily, I say unto thee, when thou wast 
young thou girdedst thyself, and walkedst whither thou wouldest ; 
but when thou shalt be old, thou shalt stretch forth thy hands and 
another shall gird thee, and carry thee whither thou wouldest not. 
This spake he, signifying by what death he should glorify God. And 
when he had spoken this he saith unto him : Follow me. Then 
Peter, turning about, seeth the disciple whom Jesus loved following, 



176 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

who also leaned on his breast at supper, and said : Lord, which is 
he that betray eth thee ? Peter seeing him, saith to Jesus : Lord, 
and what shall this man do ? Jesus saith unto him : If I will that 
he tarry till I come, what is that to thee ; follow thou me. Then 
went this saying abroad among the brethren, that that disciple should 
not die ; yet Jesus said not unto him, he shall not die ; but, if I will 
that he tarry till I come, what is that to thee ? This is the disciple 
which testifieth these things and wrote these things, and we know 
that his testimony is true. And there are also many other things 
which Jesus did, the which if they should be written every one, I 
suppose that even the world itself could not contain the books that 
should be written." 

Remarks on the Preceding. 

This chapter of John is altogether taken up with the account of the 
miraculous draught of fishes, which we have reviewed before under 
the head of the miracles ; and with the conversation represented to 
have accompanied and followed it between the risen Jesus and his 
disciples ; and the scene of this representation is on the Lake of Tibe- 
rias and on its shore. We do not find this representation 
in any of the other Gospels. We have seen before, under 
the head of the miraculous draught of fishes, that this rep- 
resentation has, besides the historical meaning implied in the 
text, an allegorical meaning also; and it is seen that the 
conversation which takes place between Christ and Peter, in which 
the beloved disciple is at the end incidentally mentioned, forms part 
of this representation. The question, Lovest thou me ? being put 
three times to Peter, would indicate the fallibility, or liability to fall 
from the truth, of the most ardent and enthusiastic professors of it. 
And the charge, Feed my lambs, Feed my sheep, repeated three 
times, would indicate the obligation which the professors of the truth 
are under to God to adhere to his cause in all circumstances, and to 
be active and vigilant in the advancement of the cause of truth and 
righteousness amid evil as well as good report. The question con- 
cerning the beloved disciple, Lord, this man, what shall he do ? 
would indicate that Christians are likely to be often too anxious as 
to what course their neighbor Christians take, to the neglect of their 
own duties. And the answers to this question, ch. XXL, v. 22, that 
the possessors and professors of God's truth should not be so anx- 
ious as to what other professors might do as to be good and do good 
themselves, to be eternally active and earnest themselves in uphold- 
ing and promoting the cause of godliness in the world. 



REVIEW OF THE GOSPELS. 177 

What follows from our Review of the Gospels, and from what we gather 
concerning them from other Sources. 

1. That these Gospels, as now existing in the original, have, besides 
thehistoricalineaningiinpliedinthetext,an allegorical meaning also; 
that they have, in either case, a real signification; and that properly 
interpreted they are to be received as the gift of God.* 

2. That the four Gospels are evidently a work of design, the four 
constituting one whole, neither being sufficient in the mind of the 
author or authors without the others ; that the setting forth symbol- 
ically Jesus Christ as an exemplar and Saviour, a lawgiver and 
teacher to mankind, is their principal design; that their very concep- 
tion teaches the possibility of man's attaining to great spiritual per- 
fection ; and that they teach unmistakably that Jesus Christ is the 
Son of God.f 

3. That they represent symbolically twelve apostles holding their 
respective positions, or representing their different types of character, 
about the central head of the Christian Kingdom, Jesus Christ, after 
the similitude of the twelve sons of Jacob about their patriarchal 
father, or of the twelve tribes about their king in the Israelitish king- 
dom. 

4. That the idea of Christianity, as a religious system resulting from, 
and a substitute for the Mosaic system of the Jews, originated with 
the ministry of John, called the Baptist, who preached essentially 
the doctrines which Christ in the Gospels also preached, namely, 
baptism and repentance for the remission of past sins, and the neces- 
sity of living a life of active godliness for the future. Baptism was 
symbolical to teach human beings what they really were before it, 
and which they might come to understand themselves to be by the 
proper application of the symbol. We do not learn precisely what 
was the formula of words John made use of in his administration of 
baptism, but we know the formula indicated in the 19th verse of 
the last chapter of the Gospel according to Matthew ; and it is plain 
that the being baptized into the name of the Father, Son, and Holy 
Spirit is meant at least to teach the eternal sonship of Christ,:}: which 



* That the design of the Gospels was to deceive might be inferred fiom the tone of some 
Biblical critics, who, because they discovered them to be, from their point of view, unhis- 
torical, cast them aside as having no meaning, and did not try to discover that sim- 
ple historic and allegorical meaning, wherein, it is found their unity consists, that 
hidden truth, which, when discovered, is found applicable to real historic life. 

t See also 1st Epistle of John, ch. III., verses 1, 2. 

% The New Testament sense of the Trinity is Jesus Christ. But Christ was man as well as 
God. The Trinity, as meaning God, we need hardly in this life expect to attain the full con- 
ception of. But, if in>this treatise, I give not great prominence to the worship of the Trinity 
considered as man, it will not be wondered at. I do not, however, when I hear one 

12— d 



178 CEEATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

the illustration with respect to the Creator and Cosmos in the First 
Part of our work will make more clear. And they who had sub- 
mitted themselves to baptism, repentance, and the new life of active 
godliness in the perfection of holiness and righteousness to which 
they had attained were they or he that should come after John, and 
of whom John was the forerunner. Thus Christ was not only one, 
but also many ; not only a part, but also the whole of those ad- 
mitted into the Kingdom of God in the way prescribed, and living' 
therein in the manner ordained they should live ; and thus also it 
will not appear improbable that there was one prominent among 
the primitive Christians who was crucified, and whose name was 
Jesus, afterwards called the Christ.* 

5. That it is probable the G-ospels were not systematized into the 
form in which we now have them in the Greek before the latter part 
of the Second Century, for till the last quarter of the Second Cen 
tury we do not meet in the writings of the early christian Fathers 
any verbal citation which we can suspect to be from the Gospels ; 
and no express verbal citation is found in the writings of that early 
period from the other books of the New Testament ; f and that it is 
most probable these Gospels were elaborated into their present form 
in the Greek language by allegoric or symbolic representation from 
a basis or nucleus of tradition principally written of the primitive 
Christians. J 



praying to the Deity under the names of Father, Son and Holy Spirit, that such an one conceives 
an object of worship in the form of man or in any other form. This is best known to the 
person's self. See as to the Trinity on p. 70, this vol. 

* Modern research has brought to light the following curious relic: 

Sentence rendered by Pontius Pilate, acting governor of Lower Galilee, stating that Jesus of Naza~ 
reth shall die on the cross. — In the year seventeen of the emperor, Tiberius Caesar, and the 24th 
day of March, in the city of the holy Jerusalem, Annas and Caiaphas being high priests, sacri- 
ficators of the people of God; Pontius Pilate, governor of Lower Galilee, sitting in the presi- 
dential chair of the Praetory, condemns Jesus of Nazareth to die on the cross between two 
thieves, the great and notorious evidence of the people saying: 1. Jesus is a seducer. 2. He is 
seditious. 3. He is an enemy to the law. 4. He calls, himself falsely the son of God. 5. He 
calls himself falsely the King of Israel. 6. He entered the Temple followed by a multitude 
bearing palm branches in their hands. Orders the first centurion, Quilius Cornelius, to lead him 
to the place of execution. Forbids any person whomsoever, either poor or rich, to oppose the 
death of Jesus. The witnesses who signed the condemnation of Jesus are: 1. Daniel, Rabboni, 
a Pharisee. 2. Joannes Rorobable. 3. Raphael, Rabboni. 4. Capet, a citizen. Jesus shall go 
out of the city of Jerusalem by the gate Struennus. 

The above sentence was engraved on a copperplate on one side of which was written: "A 
similar plate is sent to each tribe." It is said the original was in Hebrew, and that the French 
translation was made by the Commissioners of Arts of the French armies, who, in 1850, dis- 
covered the plate in an antique vase of white marble, while excavating in the ancient city of 
Aquilla in the kingdom of Naples. 

t See, for example, Smith's Bible Dictionary, unabridged, Art. New Testament, History of. 
X It is noticeable that Bishop Butler in his " Analogy," as well as Mr. Locke, places reason 
above revelation, the judge of it as of all other things. In speaking of the objections made to 
the evidences of Christianity (Analogy, Part II., ch. 3) he says: " I express myself with caution 
lest I should be mistaken to vilify reason, which is indeed the only faculty we have where- 
with to judge concerning anything, even revelation itself; or be misunderstood to assert that a 
■upposed revelation cannot be proved false from internal characters. For it may contain clear 
immoralities or contradictions : and either of these would prove it false." We may remark that 
because a composition is proved to be unliteral it is not thus shown to be not allegorical ; 






REVIEW OF THE "ACTS." 17t> 

6. That, notwithstanding an examination of the present Gospels 
by comparison with each other according to the ordinary rules of 
language might by some be thought not to warrant the conclusion 
in whole or in part, it is probable not only that in connection with 
the founding of Christianity a man named Jesus was crucificed, but 
that, whether or not born at Bethlehem, he during his life regarded 
Nazareth as his residence ; that in due time he was baptized by 
John ; that he claimed to be the Jewish Messiah, and after John's 
death was regarded as a leader among the baptists ; that this gained 
for him the enmity of the ruling powers, (for Josephus says it was 
because of the great influence which John had acquired over the 
people, and through apprehension lest he might estrange them from 
himself that Herod had him imprisoned; and, of course, the claim 
of Jesus to the Messiahship would be construed as treason against 
Csesar;) and, according to the commonly received chronology, we 
find Jesus to correspond more exactly with the time of Daniel IX., 
24-27, and with the other prophecies — some of them vague — 
which are claimed as relating to the Messiah, than any other char- 
acter in history. Illustrations drawn from the state of an earthly 
monarch in the education of a Christian republic are inappropriate, 
for the kingdom of Christ is not of this world, and the characters 
of Christ plainly teach the universal brotherhood of man. 

7. That the ideal Christ of the Gospels is meant to prefigure the 
perfection of character attainable by man from the practice of self- 
denial and active godliness inculcated in the Gospels ; and perfection 
in all its bearings, ramifications, and aspects, so far as possible to 
attain or manifest in the character of human beings, in connection 
with firm faith in the goodness of God and his acceptance in our 
behalf of the self-sacrifice of Jesus, should principally be held forth 
as a surety for salvation. 

8. That the four Gospels, as to the language wherein they are 
enunciated, are both historic and literal and also allegoric; that 
whether of literal or figurative interpretation their language has a 
real meaning ; and that with respect to the Code of Moral Precepts 
which they enunciate for the government of mankind, and for purity 
of doctrine when rightly interpreted, the gospel system is superiur 
to any other religious system of the past or of the present of which 
we have knowledge. 

A Shout Review of the Book Of the Acts of the Apostles. 

The book called the Acts of the Apostles is ascribed to Luke, the 

for the parts of it which contradict each other and prove it unliteral may at the same time be, 
as in the case of the Gospels and the Acts they are, different phases of the same allegoric rep- 
pesentation, and having also a real meaning. 



180 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

traditional writer of the third Gospel. The identity of the writer 
of both books would appear from their great similarity in style and 
idiom, and the usage in both of particular words and compound 
forms. But it may appear somewhat surprising that notices of the 
author are so entirely wanting, not only in the book itself, but also 
in the Epistles of Paul, whom he is represented by early Christian 
writers to have accompanied for some time in his missionary travels. 
Good authorities conclude the writer of the book of Acts not to have 
been a present witness of most of what he relates therein ; but that he 
probably received the information he conveys from present witnesses 
thereof or from tradition. Its production in the present form prob- 
ably belongs to the same date as that of the Gospels' canon. 

The book of the Acts first appears to be directly quoted from in 
the Epistle of the Churches of Lyons and Vienna to those of Asia 
and Phrygia, 177 A. D., or in the last quarter of the second century ; 
then it is repeatedly and expressly quoted from by Irenseus, Clement of 
Alexandria, Tertullian, and so downwards. It was rejected by the 
Marcionites of the third century and the Manichaeans of century 
fourth, as contradicting some of their peculiar doctrines. 

The text of the Acts is found to be very full of various readings. 
To this it is thought by critical examiners several causes may have 
contributed. In the many backward references to Gospel narratives, 
and the many anticipations of statements and expressions occurring 
in the Epistles, temptations abounded for correctors in after times 
to try their hand at assimilating, and, as they thought, reconciling 
the various accounts. In places where ecclesiastical order or usage 
was in question, insertions or omissions were made to suit the habits 
and views of the Church in after ages. Where the narrative related 
facts, any act or word apparently unworthy of the apostolic agent 
was modified for the sake of decorum. Where Paul repeats to 
different audiences, or the writer himself narrates the details of his 
marvellous conversion, the one passage was pieced from the other 
so as to produce verbal accordance. There appear in this book an 
unusual number of these interpolations of considerable length which 
are found in the Codex Beza (D) and its cognates. Borneman, a 
critic of some eminence, believes that the text of the Acts originally 
contained them all, and has been abbreviated by correctors ; and he 
has published an edition of it in which they are inserted in full. But 
whether or not they pertained to the original the greater part of them 
are unmeaning and absurd.* 

If we examine the first chapter of the Acts we shall find that it. 



See, also, Hist, of Book of Acts in Smith's B.D. 



REVIEW OF THE " ACTS." 181 

gives us information we find not elsewhere. Verses 1-12 represent 
the ascension of Christ from Mount Olivet, a Sabbath day's journey 
from Jerusalem, which was usually reckoned about 2000 paces or 
six-eighths of a mile ; and, although in the 50th verse of the last 
chapter of the Gospel according to Luke, the place from which he 
ascended is said to be Bethany, which, according to John XI, 18, 
was fifteen furlongs or nearly two miles from Jerusalem, situated 
on a slope of Mount Olivet, it is yet safe to conclude that the same 
place is meant in both cases. 

The writer also represents, in the direct oration,* the words in 
which the disciples ask Jesus: " Lord, will thou, at this time, re- 
store asjain the kingdom to Israel? " And those of his answer to 
them, "It is not for you to know the times or the seasons, which 
the Father hath put in his own power," etc. And those in which 
the two angels address the assembled disciples, as they stand and 
gaze on the ascending Jesus, verses 10-11: " Ye men of Galilee, 
why stand ye gazing up into heaven? This same Jesus, which is 
taken up from you into heaven, shall so come in like manner as ye 
have seen him go into heaven." And those of the speech of Peter 
concerning the fall of Judas and the choosing of an apostle in his 
stead, verses 15-23. ' And the words of the apostle's prayer to the 
Lord before casting the lots to choose a new apostle, verses 24-26. 
Inverse 18 it informs us that Judas purchased afield with the reward 
of his iniquity, viz., with thirty pieces of silver, which he had 
obtained for his treacherous work; and that falling headlong 
he burst asunder in the midst and his bowels gushed out; while 
the account in Matthew XXVII, 3-10, represents him as having 
given the thirty pieces of silver to the priests, wherewith they buy 
the potters field, and then as going and hanging himself. f The 
general account here given therefore , so far consists with the accounts 
of the same events in the Gospels as to show it to be but a slight 
variation of them ; so that the natural supposition of the writer 
having received the information he conveys from present witness 
thereof, or from tradition, is admissible; otherwise the theological 
hypothesis of inspiration hath place. 

Ch. II. In this chapter there is also represented to us what we 
find not elsewhere. Verses 1-14 represent the descent of the 
Holy Spirit, and the speaking of the apostles in different 

* The reader may remember that we are examining this, as we did the Gospel, in the light 
of modern opinion, that is, supposing for the purpose of illustration this to be real history, and 
seeing how it will stand on that ground. 

t It might be possible to effect a reconciliation between these two accounts, whatever 
their literary character, by supposing that Judas may have tacitly deputed the priests to 
buy the field on his account, and, that haying hung himself with a too slender rope he fell 
alive from his self-constructed gallows; but that his death was no less effectually accomplished 
from the bursting of his bowels by the fall. 



182 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

languages which they had never learned, and the observers mocking 
and saying : " These men are full of new wine, &c," to which in 
reply Peter makes a long speech, verses 14-37, which is reproduced 
to us verbatim. Also, we are given the precise words in which the 
multitude, greatly affected by what Peter had said, say to the 
apostles : "Men and brethren, what shall we do ? " And the exact 
words in which Peter answers them: " Kepent and be baptized, 
every one of you, in the name of Jesus Christ," etc., verses 37-41. 
The descent of the Holy Spirit, with the attendant phenomena, is 
one of the most wonderful accounts as to supernatural phenomena 
recorded in human history; — and, if in the case of this record, 
where not only all those supernatural phenomena are represented, 
but where the speeches of the orators present are reproduced ver- 
batim, the natural supposition of the writer having received his 
information from present witness thereof be not admissible, — then 
the hypothesis of inspiration certainly hath place. It may be 
remarked, however, that the Catholic Church has always claimed 
for itself the delegated power of working certain kinds of miracles ; 
of producing vision and prophecy; of expelling the various kinds 
of demons ; of healing the sick ; and in some cases of raising the 
dead; and, although of all the accounts of resurrections we have 
in the writings of the Ante-Nicene Christian Fathers we meet not 
with any writer who pretends to have witnessed himself what he 
relates, yet we may suppose they got their information from those 
they regarded as credible informants and transmitted it as such, no 
evidence to the contrary coming to their knowledge. The divine 
inspiration whether it was conveyed in the way of a waking or 
sleeping vision is described by the Fathers as a favor liberally be- 
stowed on believers in all stations of life. When their devout 
minds were sufficiently prepared by a course of prayer and fasting 
to receive the divine impulse they were transported out of their 
natural senses and delivered in ecstacy what was inspired by the 
holy Spirit, whereof they were now become merely organs. The 
design of the visions seems, for the most part, to have been to 
guide the present administration of the church or to disclose its 
future history. The gift of tongues was one of the distinguishing 
powers which the primitive church claimed to exercise; but this 
was not bestowed to every one alike, bat distributed, as would 
appear, according to the wisdom of God; for Irenaeus, one of the 
earliest of the " Fathers," says or intimates that, while preaching 
the Gospel to the Gauls, he was necessitated to use a language which 
he understood only imperfectly, while "the gift of tongues " was 
not uncommon among his contemporaries. Dr. Middleton in 
his "Free Inquiry" says: "As the pretension to the gift of 
tongues was the most difficult to support by art it was the 



183 

soonest given up. But while the Greek and Roman churches yet, 
we believe, claim the power of performing certain kinds of miracles, 
most Protestant divines now, without reluctance, confine miracles 
to the time of the apostles. This representation of the descent of 
the Spirit and of the speaking with tongues some have thought 
might have arisen from a vision which some of the most prominent 
among the early believers had, whether in a trance or awake ; and 
being in ecstacies over it they would be likely to have called forth 
the ridicule of their neighbor Jews ; upon which one of their 
number, as Peter, would take the opportunity of saying something 
in confirmation of some or one of them having had such a vision of 
the Spirit's descent, with its attendant phenomena, as the speaking 
with tongues, etc. This, it is supposed, would be a foundation for 
a representation, such as we have in the 2nd chapter of the Acts, 
wherein the design, if any, is to have it supplementary to and con- 
firmatory of the Gospels. 

In the speech of Peter, as well as in all such representations as 
we shall find in this book, there is set forth to our view a particular 
man, Jesus Christ, a man through whom God wrought, a man who, 
when he had died, was raised from the dead by the power of God. 
The writer, however, evidently understood Jesus to have been God 
as well as man; and as we have seen that a proper analysis and 
consideration of the Gospels show they have besides the historic 
an allegoric meaning, so this is evidently understood likewise in the 
case of the Acts. 

The two most prominent characters, that are represented in this 
first part of the Acts of the Apostles are Peter and John, as in the 
latter part the most prominent character will be Paul. Now, in 
speaking of those characters, more especially of the first two named, 
the text of the Acts as well as of the Gospels hath besides the his- 
torical an allegoric meaning. This remark holds good as to the 
names of the twelve apostles, where they are met with ; for there 
doubtless were many Peters and Johns, Bartholomews, Matthews, 
etc., among the early believers, who for probity of character and 
active godliness might well be called apostles.* The representa- 
tions then in the 2nd chapter of the Acts do happen to be supple- 
mentary to and confirmatory of the Gospels' idea of Christ, and 
we will find this to be so also in the case of all the succeeding 
chapters of this book. 

Ch. III. This chapter also gives us information, which we find 
not mentioned elsewhere nor confirmed by other authority. 

* That there existed for a short time at the origination of Christianity a band of twelve men 
called disciples or apostles, who received instruction from and acknowledged as their Superior 
Him who was afterwards crucified, is not improbable. 



184 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

verses 1-12 represent to us the curing of the cripple by Peter and 
John, verses 4-7 representing verbatim the words that Peter ad- 
dressed to him. Some have considered what must have been the 
reason that these two apostles in particular did this miracle and why- 
it was not some other than these, say Matthew, or Matthias, or 
Simon Zelotes or Andrew or Thadeus or Thomas or Bartholomew 
or some other of the twelve that did it? The proper answer to this 
is, perhaps, that while each one of the apostles, as other men, was 
competent to carry out in action many different lines of thought, 
yet that God may have called and designed each of them for some 
particular work, for which he could use him better than for any 
other; and that while, in the construction of this apostolic building 
he had not placed the living stones so arbitrarily as stones or bricks 
are placed in a building yet that they were designed each for his 
own especial work. In verses 12-26 we have represented verbatim 
the discourse which Peter delivers on this occasion. This chapter 
is supplementary and confirmatory of the Gospels, and like them is 
supported upon the theory of derivation of its matter from witness 
or tradition or from inspiration. 

Ch. IV. This is simply a continuation of the narrative which 
was begun in the preceding chapter. Verses 1-7 represent the ar- 
rest of Peter and John and their confinement by the authorities of 
the temple for disseminating the new doctrines. Verse 7 repre- 
sents the exact words which the priests address to Peter and John 
on their arraignment before them ; and 8-13 the reply of Peter 
verbatim. In verses 15-18 are represented the exact words which 
the priests and the members of the Sanhedrim use in conferecne 
with each other ; verses 19-21 the words of Peter and John in 
answer to their injunctions, and verses 24-31 give us verbatim the 
prayer which they with their companions address to God on their 
having been forbidden by the Sanhedrim to promulgate their doc- 
trines. Verse 31 informs us of the place being shaken wherein the 
disciples were assembled praying. 

The verbal representation as given in the direct oration in this 
chapter is quite varied ; yet it may be thought of as supported by 
either or both of the theories mentioned before; that is, by the 
natural supposition of the derivation by the writer of the informa- 
tion he conveys from a present witness; or by the reasonable 
theological hypothesis of inspiration. 

Verses 32 to the end of this chapter inform us of the filial rela- 
tionship which existed among the hopeful disciples ; and pictures to 
our mind the inception of the Christian commonwealth, when the 
disciples sold their possessions and goods and deposited the pro- 
ceeds in the hands of the apostles ; which some indeed have thought 



185 

did put great power into the hands of the apostles, a power and 
privilege, which has to a considerable extent, been since forcibly 
assumed and barbarously exercised by the priests or more modern 
apostles of the nominal Christian church. Contemplate the opera- 
tions of the Greek and Roman Christian systems, the church being 
united with the state for very many centuries. Now, in those 
systems of government the clergy were largely civil magistrates and 
in cases where they were disposed to be covetous and to be some- 
what intemperate by the use of intoxicating drinks, might through 
inconsiderateness and brutality often appropriate to themselves 
other people's properties, without or with the consent of their 
owners. This is saying nothing of that wonderful system, whereof 
the Pope of Rome was the head and the exponent for a dozen of 
centuries at least 

Ch. V. Of this chapter also we find not the statements recorded 
elsewhere. Verses 1—12 represent to us a scene, which, having wit- 
nessed, we should have to confess to have been of the nature of the 
tragical as well as the miraculous. Ananias and Sapphira, his wife, 
two of the disciples, sold a piece of land, which they owned and 
seem to have conspired with each other to deposit only a part of 
the price with the apostles, implying that this was the whole. 
♦< But Peter said, Ananias, why hath Satan filled thine heart to de- 
ceive the Holy Ghost, and to keep back part of the price of the 
land? While it remained was it not thine own? and after it was 
sold was it not in thy power? Why hast thou conceived that thing 
in thine heart? thou hast not lied unto men but unto God. And 
Ananias, hearing these things fell down and gave up the ghost. And 
the young men, having wound him up, carried him out and buried him. 
And it was about the space of three hours after when his wife, 
not knowing what was done, came in. And Peter said to her, Tell 
me whether ye sold the land for so much? And she said, Yes, for 
so much. Peter then said to her, How is it that ye have agreed to- 
gether to tempt the Spirit of the Lord? Behold the feet of them 
which have buried thy husband are at the door and shall carry thee 
out. Then fell she down straightway at his feet and yielded up the 
ghost. And the young men came in and found her dead, and car- 
rying her forth they buried her by her husband. And great fear 
fell upon all the churches, and upon as many as heard these things." 
A paraphrase would not here answer as well as the text itself and 
so I have given it. In verses 3-5 we have set forth the exact words 
of Peter to Ananias, which were followed by the death of the latter ; 
and in verses 8-10 the conversation verbatim between Peter and 
Sapphira, which resulted in her death. Besides the historical sig- 
nificance, which this has, as in the text, it hath also an allegoric- 
prophetic meaning, as has been thought. In this way the supposi- 



186 CREATOE AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

tion is that Peter in the presentation stands for the hierarchy of 
the Papal branch of Catholic Christianity; and that the knowledge 
Peter had of their retaining part of the price predicated the power, 
which that Papal Christian hierarchy did afterwards wield for very 
many centuries over mankind, in pretending to know even the 
thoughts of their hearts, enslaving them to itself not only bodily 
but mentally. 

The historical view of course, shows that this pair lost their lives 
for deceiving the Ho\j Spirit, which every one can see would be 
neither right, nor safe to do ; but the rapidity of dispatch wherewith 
they are hurried out of this life at the word of Peter, it is thought, 
may have foreshown the omnipotence the hierarchy of this Papal- 
Christian system would in due time assume not only over the minds 
and bodies, but over the possessions and properties of their votaries. 
And it appears there is something correct in this view, too; for, 
behold, it goes on to say, in verses 12-17: " And by the hands of 
the apostles were many signs and wonders wrought among the peo- 
ple; and they were all with one accord in Solomon's porch." But 
notice what follows : " And of the rest durst no man join himself to 
them," that is to the apostles, «* but the people magnified them," 
etc. The only apostle we have found mentioned so far, as having 
wrought any miracle, was Peter, with, perhaps, John. Doubtless, 
the reference is to Peter in particular, but possibly it extends to 
some others. Verses 17-29 represent to us the arrest and imprison- 
ment of the apostles by the high priests and Sadducees ; and how the 
angel of the Lord delivers them out of prison by night ; and how they 
arefound in the temple teaching the people in the morning. Verse 
20 represents verbatim the words of the delivering angel to the apos- 
tles, verse 23 those spoken by the officers to the council on their 
return from the prison and not finding the apostolic prisoners there ; 
verse 25 the words of him who informs the council that they are 
standing in the temple teaching the people ; verse 28 represents 
verbatim the high priest's address to the apostles upon their having 
been brought before him again; verses 29-33 the speech of Peter 
in response to him ; and verses 34-40 the oration of the counsellor 
Gamaliel in reference to' the prisoners. In this chapter, therefore, 
the statement is largely in the direct oration ; but still it is conceiv- 
able that the compiler received this information he here conveys 
from present witness, which represented those different parties as 
themselves speaking; or from written tradition, wherein he found 
the matter so stated. But, perhaps, you will say there are scenes 
here reported, whereof the reporter could not be naturally sup- 
posed to have been a present witness, as for example, where it is 
reported what the priests and councillors say in secret conclave and 
what the officers say to the council on their informing them that 



REVIEW OF THE " ACTS." 187 

the prisoners have escaped. Well then if it be conceived an im- 
possibility to have such reports from present witness we 
have the theological hypothesis of inspiration to fall back upon, 
which is deemed so impregnable a basis with respect to the 
Scriptures and so respectable withal. But if any one supposes 
the design of the representation in the first part of 
the chapter is to magnify the Christian priesthood, the design of 
that of the latter part of it is to infuse into the Christians a strong 
faith in their doctrines ; to inculcate a firm adherence to them in all 
circumstances and a steady persistence in their promulgation through 
evil and through good report. Both the former and the latter repre- 
sentations of this chapter have had their design eminently accom- 
plished in the long-continued triumph of the Christian hierarchy, 
and in the steady advance of Christianity over all the opposition it 
encountered. 

Ch. VI. In this chapter Ave have represented the advance of the 
Christian hierarchy in the apostles having appointed deacons or 
under-priests, who should have it as their chief business to care for 
the poor, and dispense to them food, while they give themselves 
wholly to prayer and spiritual things. Their power has been shown 
forth in the preceding chapter, their increase in effectual strength is 
shown in this ; and like all great institutions we find this founded 
and cemented in blood, the blood of a martyred deacon named 
Stephen. The more satellites or attendants the great spiritual 
magnates, the heads of the Church, should have, the greater would 
become the effectual strength of their institution ; and history shows 
that no institution, sacred or civil, ever wielded a more entire and 
effectual power than did the Christian hierarchy, especially as 
established at Constantinople and Rome, in the former place for 
nearly a dozen of centuries, and yet continued in the Greek Church, 
in the latter and throughout Roman Catholic Christendom, for sixteen 
or seventeen centuries. But doubtless the primitive Christians at 
Jerusalem may have found themselves in such circumstances as to 
necessitate their appointing a number of men to attend to the wants 
of the indigent, aside from those who were accounted elders or 
ministers of the doctrines and ordinances ; and this may have given 
rise to the representation we are considering, and to the order of 
deacons in the Christian hierarcy. In verses 2-5, are represented to 
us the very words which the apostles address to the people concern- 
ing the choosing of the deacons, and in verses 11, 13, 14, we are 
given verbatim what the false witnesses said against Stephen. 

Ch. VII. In this chapter we have the story of Stephen, con- 
tinued. Verse 1 represents the precise terms of the high priest's 



188 



CREATOR AKD COSMOS ; OR, COSMOTHEOLOGIES, ETC, 



question to Stephen; and from verses 2-54 we have represented 
verbatim the long speech of Stephen, when on his trial. In verse 56 
the precise words of his exclamation of seeing the Son of Man stand- 
ing at the right hand of God ; and in verse 60 those of his prayer to 
God, to lay not the sin of his death to the charge of his persecutors : 
all of which might teach the doctrine of entire self-denial for the 
cause of truth, even to death, and that without bearing any ill-will 
to one's persecutors. In that long speech which appears to have 
been delivered very deliberately Stephen traces the rise of the 
Israelitish nation from Abraham, tracing down step by step till he 
brings them into Egypt ; and then he traces the rise of their polity 
from Moses. With Moses he deals particularly as to his birth, 
preservation and growth to manhood for forty years ; then his flight 
into Midian and residence there for forty years more ; and then his 
exodus with his people from Egypt, and forty years more of 
wandering in the wilderness. He then passes over the Judges 
slightly, and establishes the furniture of the tabernacle in the 
temple of Solomon. He appropriately perorates a speech, which 
must indeed have edified his judges, by reference to the cruel and 
unjust treatment which the Messiah had lately met with at their 
hands, whereupon they stone him. 

Ch. VIII. This chapter represents to us the progress of the 
Gospel of Christ mainly through the instrumentality of Philip, the 
deacon, and of Peter and John. It seems to indicate the growing 
power of the apostolate, that is, the now regular Christian priest- 
hood, over the masses of the believers. Verse 1 informs us that 
on account of the persecution which raged at Jerusalem, principally 
by the instrumentality of a young man named Saul, who had ap- 
peared "consenting to the death" of Stephen, and who is repre- 
sented as displaying no modesty but great cruelty in his proceedings 
against the infant church, all the believers were scattered abroad 
throughout Judaea and Samaria except the apostles. " As for Saul 
he made havoc of the church, entering into every house and hailing 
men and women committed them to prison. Therefore they that 
were scattered abroad went everywhere preaching the wcrL" 
From this it would appear as it' this persecution might have been 
providential, in order to have the believers, many of whom had 
lately been converted to the faith, go off into different coun- 
tries on the borders of Palestine or farther away as they 
happened to be able and disposed to do so, and develop those 
latent powers they had so abundantly in store in preaching 
the Gospel of Christ. The apostles who remained behind at 
Jerusalem did so at the risk of their lives, in order to protect 
the common fund and the general interests of the church, while 



REVIEW OF THE "ACTS." 189- 

the mass of the believers found it necessary to consult their personal 
safety by flight. Verses 6-9 tell us of the prodigies wrought by 
the deacon Philip, which corresponds so closely to some of the cases 
of the miracles of the Gospels, which we have already reviewed, that 
they will need no explanation here : " For unclean spirits, crying 
with a loud voice, came out of many that were possessed with them ; 
and many taken with palsies, and that were lame, were healed." 
Verses 9-25 represent to us Simon, the sorcerer : v. 13, he believes, 
and is baptized, wondering at the miracles (lit., powers) and signs 
wrought by Philip. Verses 15-18 show us how the Holy Spirit is 
given to the converts through the imposition of the hands of Peter 
and John ; converts who, although they had been baptized, had not 
yet experienced the Holy Spirit and its effects ; and this event, with 
the scene which takes place between Peter and Simon, the sorcerer, 
on the latter offering the Apostles money for the power of imparting 
the Holy Spirit to whom he would, has been thought to preindicate 
the power which would afterwards be assumed to be monopolized by 
the " Catholic hierarchy " of bestowing the gifts of the Holy Spirit 
and producing signs. If those converts mentioned as not receiving 
the Holy Spirit till the laying on of the hands of Peter, had only 
known that they had in themselves, even individually, the principle 
of the Holy Spirit, which only needs to be developed in order for its 
influence to be experienced, they might not so anxiously have desired 
the exercise on their behalf of the ghostly powers of Peter. This 
principle of holiness every one has the power and privilege of de- 
veloping for themselves by their living a life of entire godliness,, 
which is the best result as to possessing the Holy Spirit they can 
attain to. Christians, moreover, always experience excellent results 
from the practice of assembling themselves together for the worship 
and praise of God, for the enlightenment and encouragement of each 
other, and by their mutual deliberation, counsel and support, the 
better to advance the cause of truth and holiness in the world. A&- 
we mentioned before, in the case of some of the miraculous represen- 
tations of the Gospels, each holy, good, and God-fearing man has 
the power of communicating to others his own good influence, and 
thus of making them participate, to some degree, in his feelings, 
thoughts, and aspirations. And, doubtless, there were many such 
good men among the primitive Christians, men who understood what 
they were themselves and their powers, and what they could do. 
But in this representation is thought to be symbolized the powers 
w T hich the priesthood would assume to exercise as distinct from the 
laity in the Christian system. Verses 26-40 represent to us the in- 
terview between Philip and the Ethiopian Eunuch, which resulted 



190 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

in the baptism of the latter, an experience which, were it that of 
any one now-a-days, we should be disposed to call romantic. Verses 
19-25 represent the precise words which Simon the sorcerer ad- 
dressed to the apostles, and those which in reply Peter spoke to him. 
In verses 26-30 are represented the exact words which the angel 
spoke to Philip : and in verses 30-39 those of the conversation 
between Philip and the Eunuch. Although there be much of the 
matter of this chapter which is given in the direct oration, still 
when we consider the principal actors in the drama to have been 
Peter, the apostle, and Philip the deacon, we can easily conceive the 
writer of the book of Acts might have gotten the information he 
herein conveys from tradition penned down originally by them. 
The experience of Philip after he baptized and left the eunuch brings 
to our mind some of the experience of Elijah. 

Ch. IX. In this chapter is mainly represented the miraculous 
conversion of Saul to the new faith ; the healing of a paralytic and 
the raising of a dead woman to life by Peter. Saul, in his pro- 
ceedings against the church, obtains from the high priest letters to 
the synagogues at Damascus with authority to bring bound to 
Jerusalem those whom he might find there of the new way. While 
on his journey to Damascus he is brought to a different state of 
mind by means of a miraculous conversion, and when he has arrived 
there and recovered his sight, which he had temporarily lost, he 
proceeds in that city to preach the faith he had come to persecute. 
In this way he gets into trouble with the Jews, who were zealous for 
the old faith, and who now try to kill him ; but while his enemies 
are assiduously watching for him about the gates his friends let him 
clown in a basket by the wall at night, and, thus escaping, he re- 
turns to Jerusalem. Having arrived here he tries to associate him- 
self with the disciples, but they are afraid of him. Barnabas, 
however, introduces him to the apostles, showing them how that 
he was converted by the "Lord on his way to Damascus, and 
had preached Christ boldly in that city. In verses 4-7, ch. IX., 
are given verbatim the words in which Saul is addressed 
by the voice of the Lord in the vision, and those of Saul in 
reply. According to this the voice says to him : SaulJ Saul, why 
persecutest thou me ? And he said : Who art thou Lord? And the 
Lord said : I am Jesus, whom thou persecutest ; it is hard for thee 
to kick against the pricks. And he, trembling and astonished, said : 
Lord, what wilt thou have me to do ? And the Lord said unto him : 
Arise, and go into the city, and it shall be told thee what thou must 
do. And the men who journeyed with him stood speechless, hearing 
a voice, but seeing no man." According to his account in ch. XXII. 



191 

the conversation is : fc * Saul, Saul, why persecutest thou me ? And 
I answered : Who art thou, Lord ? And he said unto me : I am Jesus 
of Nazareth, whom thou persecutest. And they that were with me 
saw indeed the light, and were afraid ; but they heard not the voice 
of him that spake to me. And I said: What shall I do, Lord? And 
the Lord said unto me : Arise, and go into Damascus, and there it 
shall be told thee of all things which are appointed for thee to do." 
According to his speech before Agrippa, ch. XXVL, it is : " Saul, 
Saul, why persecutest thou me ? It is hard for thee to kick 
against the pricks. And I said : Who art thou, Lord ? And he 
said : I am Jesus whom thou persecutest. But rise and stand 
upon thy feet ; for I have appeared unto thee for this purpose, to 
make thee a minister, and a witness, both of these things which thou 
hast seen, and of those things in the which I will appear unto thee, de- 
livering thee from the people and from the Gentiles, unto whom now 
I send thee to open their eyes and to turn them from darkness to 
light, and from the power of Satan unto God ; that they may receive 
forgiveness of sins, and inheritance among them which are sanctified 
by faith that is in me." Now these three accounts of the same 
events or circumstances, coming from the same person, namely, the 
person directly concerned in them, it is evident they can be only 
variations in narration of the same account or the same thing stated 
independently at different times by the same person ; and still rep- 
resented largely here in the direct oration: If, therefore, for 
example, the first two seem to differ from the third in that they 
represent Saul alone as falling to the ground, while the third repre- 
sents not only Saul but all who journeyed with him as thus falling: 
And if in the first it be said: '* The men who journeyed with him 
stood speechless, hearing a voice but seeing no man," while in the 
second it is said: "And they that were with me saw indeed the 
light and were afraid, but they heard not the voice of him that spake 
to me;" if, then, there be these variations with others, which may 
appear, in the conversation carried on between Saul and the Lord 
in the vision, to any one who will give attention to it; this proves 
nothing whatever against the authenticity of the narrative per se, or 
against the fact or assumption of there having been such a general 
event or circumstance as narrated and known as the conversion of 
Saul. For when there might be thought to be a difference, in the 
first narrative saying that Saul, after experiencing the phenomena 
of the miracle, " is three days without sight ;" and in the second 
saying : " He could not see for the glory of the light ; being led by 
the hand of them that were with him he came into Damasus ;" it is 
evident the implication is that the light may have had such a dazzling 
effect upon his eyes as to deprive him of clear vision for a time. 



192 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

According to ch. IX., 23-30, as well as ch. XXII., 15-18, Saul 
shortly after his conversion, would appear to have returned to Jeru- 
salem ; but in the Epistle to the Galatians, ch. L, 15-20, we learn 
that after his conversion, he went into Arabia preaching the Gospel, 
and did not return to Jerusalem for three years. This being Saul's 
own account, it is doubtless the correct one ; which would leave him 
three years of missionary work in Arabia previous to his return to 
Jerusalem after his conversion, and escape from Damascus. 

In verses 10-17, ch. IX., are given verbatim, the words of the con- 
versation which took place between the angel in the vision and An- 
anias, in relation to Saul, and in verse 17 the precise words which 
Ananias speaks to Saul, on the occasion of his visiting him to restore 
him to sight and baptize him. Saul is represented in this ch. (IX.) 
as being the principal persecutor of the Christian sect, for it says, 
verse 31 : " Then," that is, after Saul's conversion, " had the Churches 
rest throughout all Judaea and Galilee, and Samaria, and were edified ; 
and, walking in the fear of the Lord and in the comfort of the Holy 
Spirit were multiplied.' ' This representation of the conversion 
of Saul and the rest which ensued to the church thereon has been 
thought to pre-indicate the ultimate triumph of the church over its 
most powerful opposers. And the course, which Saul takes after- 
wards, the zeal with which the opposers of Christianity, 
when converted thereto, would in all circumstances uphold 
the doctrine of their newly espoused religion and advance 
its cause. And there surely seems sufficient ground for con- 
cluding that an event took place in the early history of Christianity 
corresponding to, or identical with that given in the general repre- 
sentation of the conversion of Saul. It is not at all unreasonable or 
incredible that God, in answer to the earnest and faithful prayers of 
the persecuted infant Church ; in mercy to the deluded fanatic him- 
self ; but most of all for the accomplishment of his own wise and 
eternal purposes, appeared in a vision of light, struck terror to the 
heart of the young man Saul, while on his bloodthirsty persecuting 
errand, effected a complete change in his callous and perverse heart, 
and in his religious opinions, and communicated to him His will to 
be obeyed by him in the future. It was the will of the Deity that 
Christianity should prevail. God did not have to come from any 
distance in order to appear to Saul, for the Deity is ever and every- 
where present ; and the words he addresses to Saul, in the vision, " I 
am Jesus whom thou persecutest," could have left no doubt on Saul's 
mind as to what his will and purpose were concerning the new sect. 
Not that the voice which came to Saul was necessarily that of Jesus, 
a man who had lived and died, but that that which was or was 



REVIEW OF THE " ACTS." 193 

to be the Gospel's idea of Christ was of God and that it was his will 
that it should prevail. The name Jesus Christ means anointed Savior, 
which signifies an office of a peculiar kind ; but God could have made 
himself known to Saul by any other name that suited his purpose as 
well as that, or, if it so pleased him, he could have effected his pur- 
pose with Saul in many other ways and perhaps without verbal com- 
munication; but this is the way in which he choosed to effect his 
purpose and thus not only exercised his mercy .towards but honored 
the humility and faith of the early Christian Church.* Saul in his 
progress towards Damascus was in some way so effected that he lost 
his balance and fell to the earth. This, however, would not be re- 
garded as very wonderful were it not for the concomitant phenom- 
ena. These which effected his sense of sight, his sense of hearing, 
his sense of touch, and, perhaps, also his sense of smell ; and which 
appealed to his understanding in his mother tongue, the Hebrew 
language, as he tells us, in chapter XXVI, 14, was the case, left 
no doubt in his mind that his falling was not the result of accident, 
but that it was designed for a certain purpose, a purpose which he 
was then given partially to apprehend. Saul's senses were effected 
in the direct experiences of his conversion and so were mine, when, 
many years ago, I was given an experience of things to come, by 
which also I was given an experience of the constitution of things, 
as we would say, and of the necessary and intimate relation of 
time and space. And now, speaking of the Ante-Nicene Christian 
Fathers, there are many wonderful things in the way of super- 
natural phenomena or miracles recorded in them, but none that I 
would regard as so worthy of our credit as this miracle of the con- 
version of Saul of Tarsus, related as it is by himself. To me, at 
least, there appear eth not anything incredible in his general account 
of that occurrence. We can read with profit the Instructions, etc., 
of Clement of Alexandria; the beautiful and interesting records 
left us by Irenseus; the voluminous, generally sound and instructive 
works of Tertullian and Cyprian ; the de Principiis and many other 
works of Origin ; the Divine Institutes and other good works of 
Lactantius and the many historical and theological works of 
Eusebius; we can read all these with much more that is of interest 
from the early Christian Fathers, and be much edified thereby ; but 
it is well for us first to have an intelligent understanding of the nature 
and meaning of the Scriptures, I mean of the Old Testament as 
understood in connection and by comparison with the New. But 
let the manner of Saul's conversion have been ever so simple it. 
would appear to have been a real conversion and productive of ex- 
cellent effects in the after life of Saul for the Christian Church ; just 
such a conversion as Christians believe to be genuine, and should 
wish to all their enemies. 

*~Jesus of Nazareth was a voluntary self- sacrifice for the Truth, in that he confessed he was 

the Son of God, which was a capital offense against the Jewish law. But the crime for which 

he was crucified by a Roman procurator and which authorized the superscription " The King of 

the Jews," appears plainly to have been that he claimed to be the Messiah or Jewish Prince, 

13— d 



194 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

That we nave no account of the conversion of Saul any more 
than of the miracles of Peter, farther than what the book of " the 
Acts" affords us ; and that, as for this book, we have no proof of 
its origin farther than its internal evidence shows it to have been 
written by a believer in Christ, who was probably also the writer 
of the 3rd Gospel; and who accompanied Paul in part of his mis- 
sionary journeys; is admitted. True the early Christian writers, in 
the latter part of the second and in the beginning of the third cen- 
tury, mention the Acts of the Apostles and quote from it; but, as 
has been before remarked, notices of the author, by the name of 
Luke, are entirely wanting, not only in this book but in the Epistles 
ascribed to Paul. The name Luke is mentioned in three places in 
the New Testament, Coloss. IV. 14; 2nd Timothy IV. 11; Phile- 
mon, verse 24; and although it is not mentioned that he is the 
writer of any book, still it is taken for granted by the learned that 
he or the same writer who compiled the third Gospel did also com- 
pile this book of the Acts, which appears to have been made up of 
matter furnished by present witness; by tradition, written or oral; 
and, in part, by inspiration, excepting the few chapters at the end 
from Ch. XX, which appear historical, and by a personal observer. 

To continue our review of Ch. IX: Verses 32-36 represent to us 
the healing of a palsied man by Peter ; and in verse 34 we have the 
address of Peter to him in the direct oration. And verses 36 to 
the end of the chapter representing the raising of Tabitha to life by 
Peter, this resurrection being set forth in a lively, interesting way, 
the language of Peter being reproduced in the direct oration. It 
has been thought that this representation, besides its historic sig- 
nification as in the text, pre-indicated the peculiar powers which the 
Catholic Christian priesthood would in the after times assume to 
exercise, as symbolized here by Peter, and fulfilled in the so called 
miracles of the early Christian and the middle ages. Peter was 
here after curing the palsied man at Lydda. " And forasmuch as 
Lydda wa»s nigh to Joppa and the disciples had heard that he was 
there they sent him two men desiring he would not delay to come 
to them." Peter delayed not to come and on his arrival they 
brought him into the upper chamber where the body of Dorcas was 
beautifully laid out: " and all the widows stood by him weeping, 
and showing the coats and garments that Dorcas had made while she 
was with them." Peter put them all forth " and kneeling down 
prayed, and then turning to the body said, Tabitha, arise. And 
she opened her eyes, and seeing Peter, she sat up. And he gave 
her his hand and lifted her up and when 4ie had called the 
saints and widows he presented her alive." Such is how the text 
gives this miracle ; and it must be admitted by all that the 

which would be construed a capital offense against the Roman supremacy, the Messiah of any 
state being its chief ruler. This last with the general accusation that he was the leader of a 
band going about perverting the people, forbidding to give tribute to Caesar, etc., effected his 
crucifixion criminally. 



REVIEW OF THE " ACTS." 195 

exercise of firm and unwavering faith in the power and goodness of 
the Deity is always commendable in human beings, as we do not 
know the conditions and relations of things as well as God knows 
them. 

Ch. X. In this chapter is represented mainly the conversion and 
baptism of Cornelius, a Gentile, and his family. Verses 1-9 repre- 
sent the vision of the angel to Cornelius, and his sending messengers 
to Joppa for Peter. In verse 4-7 are represented the precise words 
which the angel speaks to Cornelius, and the latter to him ; verses 
9-19 the vision of Peter while reposing on the housetop ; verses 19- 
20 the words which the Spirit speaks to Peter ; and verses 21-23 
the words which Peter and the messengers of Cornelius speak to 
each other. And verses 26 to the end of the chapter reproduce to 
us the exact words spoken by Peter and Cornelius in their addresses 
to each other. This Cornelius had among the Jews a good reputa- 
tion for charitv and general active godliness, which he would seem 
to have merited. An angel of God appears to him in a vision at 
Csesarea. where he abides, and tells him to send to Joppa for 
Simon, whose surname was Peter, who was lodging there in the 
house of one Simon a tanner, which was by the sea side. He 
does so and meantime Peter at Joppa has a vision of a great sheet 
let down from heaven to him, " wherein were all manner of four- 
footed beasts of the earth, and wild beasts, and creeping things, and 
fowls of the air." And with this there came a voice to him (while 
he was quite hungry), saying: " Rise, Peter ; kill and eat. Peter 
said, Not so Lord ; for I have never eaten anything that is common 
or unclean. But the voice spoke to him again, saying, What God 
hath cleansed, call not thou common. This was done thrice and 
the vessel was received up again into heaven." This should have 
been sufficient intimation to Peter that the old dispensation was 
being supplanted by a new, and that the middle wall of partition 
between Jew and Gentile was now being broken down. And while 
Peter meditates upon the vision the Spirit tells him to go down and 
he will find three men at the gate, awaiting him. He does so and 
finds them, as said; invites them to lodge with him that night, 
which they do, and accompanies them next clay to Caesarea. 

When Peter on meeting Cornelius and his friends perceived the 
willingness with which he and his doctrines are received he begins 
to realize the import of his vision, and, in the doctrinal speech he de- 
livers on the occasion, he says among other good things: " Of a 
truth I perceive that God is no respecter of persons ; but in every 
nation he that feareth him and cloeth righteously is accepted with 
him," etc. This representation, therefore, was so self-evident in its 
signification that neither Jew nor Gentile could fail to apprehend it. 

Ch. XI. This chapter gives us an account of Peter's defense be- 



196 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

fore the apostles for the alleged crime of communicating the doctrines 
of Christianity to the Gentiles, or the uncircumcised, and of the 
spread of Christianity among the Gentiles by Barnabas, Saul, and 
others, which indicates, at least, that the early Christians were 
zealous and vigilant in the promulgation of their opinions. And the 
last verses also indicate that there were prophets in the early Church. 
From this time forward the foreign missionary spirit became earn- 
est among the disciples in Judaea, although it was doubtless some- 
what restrained by those amongst the apostles and disciples who 
felt particularly attached to some old Mosaic rites. 

Ch. XII. In this chapter, verses 1-20, is recorded the persecu- 
tion of the Christian sect by Herod Agrippa ; his killing of James, 
and imprisoning of Peter, who is represented as delivered out of 
prison by an angel. It then speaks of Herod as on a set day pre- 
senting himself upon his throne and making an oration to the people, 
upon which they salute him as a god, " and immediately the angel 
of the Lord smote him because he gave not God the glory ; and he 
was eaten of worms and gave up the ghost." According to Josephus, 
this saluting took place as Herod was attending certain games that 
were celebrated at Caeserea, in honor of the Emperor, and he did 
not die till five days after the celebration of these games. This 
James, mentioned in the second verse as put to death by Herod, is 
doubtless the same spoken of by Josephus as James the just. And 
some have wondered why Josephus has not mentioned Peter or 
John or Saul, who must have been so notoriously well known in 
Judaea and in all the adjacent regions, as well as he mentions John, 
the Baptist, and is thought to have mentioned Jesus Christ. Indeed 
those who wonder at this his silence, concerning those very cele- 
brated characters mentioned, say they wonder also no little to find 
no mention in the histories of those and the succeeding times of the 
rest of the twelve apostles, there being they say, nothing left of 
them but two or three names; and that as for the traditions con- 
cerning them afterwards, found in Catholic books, they are so 
variant as not altogether to be relied upon ; some having them indi- 
vidually to have preached the Gospel in one place, others in an- 
other ; some to have suffered martrydom in one place or way others 
in another; and so on as to all of them.* But notwithstanding all 
this, it may be said, that since there exist no contemporary record 
either to prove their non-existence or that as real men they did not 
preach and suffer martyrdom somehow as represented, then we 
have to be allowed to have them remain in Scriptural statu quo : and 
to consider Peter's delivery from prison by the angel. 

* See the accounts of the twelve apostles in their order in Smith's Bible Dictionary; also io 
Kitto's Bible History, which may on the whole be regarded as less reliable authority. It is to. 
be remembered, however, that the twelve apostle are put before us as, for the most part, un- 
learned men who perhaps would not be very forward preachers. 



REVIEW OF THE " ACTS." 197 

Ch. XIII. This chapter represents to us Saul and Barnabas 
delegated by the church at Antioch to preach to the Gentiles. They 
sail to the island of Cyprus and at Paphos, a sea-port of that island, 
they convert the governor of the island, Sergius Paulus by name, 
to their faith; and here Saul, who, doubtless, having adopted the 
name of his new disciple, begins now to be called Paul, performs a 
miracle of blinding the eyes of Barjesus or Ely mas, the sorcerer. 
In verses 10-11 are represented to us in the direct oration the words 
wherein Paul addresses the sorcerer: Verses 16-42 set forth ver- 
batim the speech of Paul in the synagogue at Antioch in Pisidia: 
and verses 46-48 those of Paul and Barnabas in their address to the 
opposing Jews. 

While Paul was setting forth to the governor the doctrine of 
Christ, Elymas, who beforetime appears to have occupied the posi- 
tion of chaplain to him, tried to dissuade him from accepting 
Paul's teaching. But the apostle to the Gentiles rebukes him and 
tells him the hand of the Lord is now upon him and he shall be 
blind, not seeing the sun for a season. " And immediately there 
fell on him a mist and darkness, and he went about seeking some 
one to lead him by the hand." When the governor, therefore, 
saw this miracle, he wa*s greatly astonished and believed the doctrine 
of Christ as preached by Paul. In this, Ch. XIII, Paul has de- 
cidedly taken the place of Peter both as a miracle-worker and a 
speechmaker. 

Ch. XIY. This chapter is replete with interesting incidents of mis- 
sionary travel. Paul and Barnabas go from place to place in their 
missionary work. At Lystra Paul heals a cripple, that had never 
walked, in this respect like that one whom Peter and John healed 
at the gate of the temple, as recorded in the third chapter. At the 
command of Paul, " stand upright on thy feet," he leaps and walks. 
This may possible indicate that a permanent cure was wrought upon 
the cripple, but let this be as it may the representation of their at- 
tempt to sacrifice to Paul and Barnabas immediately after this 
would indicate the cripple, at least for the time, to be able to 
mov » about. In verses 8-18 we have in the direct oration set forth 
the address of the people to the missionaries and the latter to them. 
Here also, verses 19-28, Paul is stoned nearly to death by the peo- 
ple, instigated by the opposing Jews; but he recovers and pursues 
his missionary enterprises, showing no lack of courage, but dis- 
playing the spirit of one fully convinced that the cause in which he 
was engaged, and which he had first taken on faith, was a right 
true and worthy one. 

Ch. XV. This chapter is also full of interesting and vivid in- 
cidents of a historical character, some of them having also 
an allegoric signification. The speeches of Peter and James 
upon the subject of the propriety or impropriety of longer 



198 CREATOR AND COSMOS 5 OR, COSMOTHEOLOGIES, ETC. 

continuing among the disciples the rite of circumcision, as 
well as other parts of the narrative, are given in the direct 
oration. When the apostles and elders in their letter to the 
faithful at Antioch are represented as making mention, v. 26, of Paul 
and Barnabas as " Men that have hazarded their lives for the name 
of our Lord Jesus Christ," it appears evident that it only means to 
indicate the cause which they were engaged to advance in general 
as connected with the name of a particular man, Jesus Christ, who 
had been the prime mover in this common cause ; for some or most 
of those here called apostles and elders at Jerusalem are represented 
as strict adherents of the law of Moses, and observers of some 
Jewish ordinances ; men who, we may certainly believe, would not 
entertain the idea of setting up any particular man, either in place of 
God, or as worthy of the honor and worship which in the Jewish 
idea pertained to Jehovah -alone.* The idea of the general cause in 
which they were engaged and which pertained to them all in general and 
to each one in particular must have been the idea of Christ enter- 
tained by the intelligent primitive Christians; while this was repre- 
sented by the name Jesus Christ, or Our Lord Jesus Christ, He after- 
wards called the Christ, having been the primal mover in the cause. 
As it is said in the epistle of Jude : "And Enoch also, the seventh 
from Adam, prophesied, saying : The Lord cometh in (not only 
with, as translated) ten thousands of his saints.'.' The leaders among 
the early Christians appear to have been quite intelligent, to have 
had a pretty clear understanding of what they were, and what they 
ought to do. 

Ch. XVI. This chapter would appear to be mainly historical. 
The use of the first person .plural by the writer from the tenth to the 
eighteenth verse of this chapter would indicate the writer of the 
book to have been with Paul at least during the time the events he 
relates in these verses were taking place ; that is, he joins Paul at 
Troas, voyages with him thence to Philippi, and remains at that 
place after the apostle's departure from it. He, however, does not 
appear to have been imprisoned with Paul and Silas at Philippi, 
which imprisonment was one of the results of Paul's casting out a 
demon or spirit of divination from a damsel that was possessed with 
one, verses 16-25. " And it came to pass, as we went to prayer, 
a certain damsel possessed with a spirit of divination, who had 
brought her masters much gain by soothsaying followed Paul 
and us and cried, saying: " These men are the servants of 
the most high God, who show to us the way of salvation." She 
having done this for many days Paul was grieved and commanded 
the spirit to come out of her, and he came out the same hour. Her 
masters now stirred up trouble against Paul and Silas who were 

* The name Jesus Christ or Jesus of Nazareth would here stand for God and his cause in 
general, both in the converted Jewish and Gentile mind, in contradistinction to Satan and his 
cause. Jesus represented the cause of God, of Truth, and Righteousness. 



199 

consequently consigned to the inner prison and to the stocks. But 
at midnight Paul and Silas made such a noise in glorifying God that 
they awaked all the prisoners, and, there occurring an earthquake 
simultaneously, the prison was shaken, and the shackles loosened 
from the prisoners. The jailor, frightened lest the prisoners had 
escaped, thought to kill himself, but Paul dissuades him, telling him 
they are all here. He gets a light, goes in, and falls before the 
missionaries. He asks what he must do to be saved, and is answered : 
•' Believe on the Lord Jesus Christ" and thou shalt be saved and 
thy house. In the morning the missionaries depart triumphantly. 

Ch. XVII. This chapter is meant to be mainly historical. Paul 
pursues his missionary work, though followed by his persecutors 
from place to place, until he arrives at Athens, where the Athenians, 
anxious to become acquainted with the new doctrines which he 
brings to them, take him up on Mars Hill and have him deliver an 
oration, in which he explains his doctrines. This speech is represent- 
ed to us in the direct oration as well as some other parts of the dis- 
course of this chapter, the writer deriving his information from a 
present witness. It is well worth the reader's while to carefully pe- 
ruse the speech of Paul on Mars Hill, as represented in this chapter, 
which sets forth Christian doctrine and practice. 

Ch. XVIII. This chapter is Historical : it appears probable 
enough ; and there is a lesson in it worthy of being learned by all 
Christians, and especially by all Christian ministers, a lesson from 
example, how, that the missionary Paul was a tent-maker who la- 
bored with his hands at his trade all the week, and reasoned in the 
synagogue every Sabbath-day, and persuaded the Jews and the 
Greeks, verses 3-5. It teaches them that they should not be above 
laboring with their hands at any honest employment in procuring that 
wherewith to support themselves and their families, that the truth 
of God may not be bound by their dependence upon the wicked rich. 

Ch. XIX. This chapter is full of varied interest. It is vivid and 
varied, historical and allegorical. The story about the exorcists, 
verses 13-18, is about as one would expect it should be. Is it not 
what a half demented man would be likely to do, when feeling him- 
self aggrieved with persons whom he supposed to be playing tricks 
on him ? When we see the direct oration used by the town clerk in 
relation to Demetrius and the missionaries we are not surprised, as 
we know that Paul and other missionaries were there from whom 
the writer of this book could have derived what he gives us. 

Ch. XX. This chapter is historical. The writer, whoever he 
was, appears, as here indicated by the use of the first person plural, 
verses 5-7, in narration, to join Paul at Philippi, where he had been 



200 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

left seven years before. He now appears to continue with Paul dur- 
ing the occurrence of the events narrated in the remaining parts of 
this book. The remaining eight chapters are historical, and "seem in 
the main to be in accordance with the events which took place in 
the life of Paul within the tiirie here included. We have before 
noticed the variations in Paul's account of his conversion, as 
recorded in the XXIInd and XXVIth chapters and that recorded in 
chapter IX, and have explained them : and, when in the last three 
verses of chapter XXVIth we see stated in the direct oration the 
conference apart between Festus and Agrippa, as to Paul, while we 
bethink ourselves that we may be just emerging from the wood 
into the comparatively open, we yet rest assured that the writer 
of this book of the Acts had good authority for what he has 
given us. The reader will also notice the many stratagems 
which the apostle to the Gentiles makes use of to keep himself out of 
danger from his Israelitish or other enemies. He purifies himself anol 
takes a vow at Jerusalem after the Jewish fashion, ch. XXI. Ho 
saves himself from persecution by the Roman authorities by declar- 
ing himself a free-born Roman citizen, ch. XXII. And in order to 
get the good-will of the Pharisees in the Council he declares him- 
self a Pharisee, the son of a Pharisee, ch. XXIII. And by his elo- 
quence he almost persuades Agrippa to become a Christian, ch. 
XXVI. ; showing us that with all his belief of the miraculous inter- 
ference of God in the behalf of those engaged in His cause, he still 
believed that the ministers or missionaries for the truth, or those en- 
gaged in whatever way in the service of God, should not omit or ne- 
glect to use any worthy means they may see available for their pres- 
ervation while engaged in active duty, or any worthy act which they 
can make use of to advance the cause of truth and righteousness 
among mankind, at the same time that they cultivate firm and un- 
wavering faith in the power and benevolence of the Deity. 

After our review of the Gospels and the Acts we think it necessa- 
ry to remark that although we have been at great pains to execute 
this whole analysis and synthesis with care and thoroughness, we fear 
there may be some who will not exercise such care in preparation to 
express themselves concerning it. We have the experience of some 
who arc habituated to carelessly and in an empty vaunting way ex- 
press themselves unfavorably of that which they do not take pains 
to understand, or which they are not competent or have not the 
means to investigate for themselves ; and on the other hand of some 
who, perhaps in obedience to the impulse of the moment, speak ap- 
provingly of a matter in a similar manner and with a like amount of 
knowledge of it. Although I would not consider it right to disfavor 



REVIEW OF TPIE "ACTS." 201 

the exercise of judgment and the free discussion of profitable sub- 
jects, such as those embraced in this book, still I would consider 
that the mind should first be furnished with full and correct data 
upon which the judgment may be exercised. A partial knowledge 
of any subject can afford at most only a partial expression of it, and 
if that partial knowledge has been wrongly conceived that partial 
expression will doubtless be more or less a misrepresentation of 
the source whence the knowledge has been derived. When one ex- 
presses himself on a subject which he understands or which he has 
made himself acquainted with, his words have no uncertain sound, 
nor is it easy to misunderstand or misrepresent him. 

With reference to the review under consideration, I now may add 
that the chief object of the review of the Gospels and the Acts was 
to simplify the idea of Christ, and to show what the Gospel system 
requires of men in order to their becoming living members of the 
kingdom of heaven, which, understood simply and really as it has 
been shown to be in the preceding pages, and as it will be shown 
more fully and clearly by and by, dispelling vague and erroneous 
ideas and drawing in the wandering thoughts concerning this sub- 
ject, must tend to the peace and stability of mind of those who pur- 
pose living a godly life. 

The object was not to demonstrate that Christ did not or does 
not exist, for he who doubts this, might', according to the proper un- 
derstanding of the subject, as well doubt his own existence; but to 
give a more intelligent and correct understanding of the subject 
Christ: to show the interior Gospel idea concerning it; to intimate 
tha. material form or substance in the consideration of such a sub- 
ject is of very little account when compared with moral character; 
that as the body without the spirit is dead, so the Spirit of Christ is 
that which we seek to attain, that of which we snould be and by 
which we should be actuated, and that in which we should have 
faith rather than in any material bodily form; and to remove the 
veil of mystery from that perfect spiritual and moral character rep- 
resented in the Gospels to which all should look for example an:l 
which all should imitate and cultivate in themselves. 

A sure foundation is here laid, therefore, whereon others may 
build who have the inclination and the necessary qualifications to 
expound the Scriptures as they should be expounded, to teach the 
worship of God as it should be taught, and to raise a temple of 
"living stones,"* holy souls, to the honor of his name. 



* See 1st Epistle of Peter, ch. II. 4, 5. This Christian Cosmos, though obscure in its origin 
and youth, presents to us, in the canon of the Gospels and the Acts, an elaborate polygon of 
wisdom, the light from whose every side is designed to convey some truth to the mind, and 
Which from itself furnishes material for the edilication of living temples. 



DISCOURSES. 



Five discourses, didactic, and explanatory of promi- 
nent Christian doctrines, designed to supplement the: 
preceding, and in which the intended idea of the 
Gospel religion, or of the true Christian religion, is 
more fully set forth and will be more clearly un- 
derstood. 

On Faith and Works. 

Epistle of James, ch. II., verse 20 ; " But wilt thou know, O vain 
man, that faith without works is dead. " 

We have here at the start to learn, first what is faith ? secondly, 
what are works ? when we want to know what a literal expression 
means we take the signification of the aggretate of the words of 
that expression in their connection with each other. When we want 
to know what a word or a term means we trace its derivation and 
so become acquainted with its meaning in the past as well as in the 
present. Now in regard to the word faith, of which the Latin root 
represented is fide and the Greek nurrri I may explain that its root 
is the same with that of our word father. Belief is a compound 
word made up of two components, viz, be, that is, exist, and lief, 
that is live ; hence to believe in anything is literally to live it, 
exist or be an exponent of it. You believe in the doctrines of 
Christ, for example, then you live (and are a representative of) 
those doctrines. The root fa of faith and father is primitively the 
same with the root ba or be ; and the root love, German lieb, with 
the root live : to love, therefore is to live. God is love, life and 
the source of all being. 

The Greek word poiein, to do, which has in it the root of piste, 
faith, would rather imply that faith is an active belief. It seems ta 
(202) 






FAITH AND WORKS. 203 

mean not only the living in the sense of existing, but living in the 
sense of doing; the living out, as we say, the acting out of the 
principle implied in the idea of which the word faith is the expon- 
ent. It would appear, therefore, that according to our definition of 
faith and belief more people believe than have faith. 

And now in regard to works. The root of the term work, as it 
here stands, is peculiar to the Gothic class of languages and to the 
Greek. Although in the comparatively modern Greek it is written 
Ergon, root Erg, which stands for the modern German arg and the 
English irk, as in irksome, yet in the more ancient Greek it was 
written Fergon, root Ferg, German werk, and English work, the 
digamma, with which it here begins, being equivalent to our letter 
W. Its first root is undoubtedly the same as that of the word faith, 
so that if faith is an active or doinsr belief work is a more active or 
doing faith. And, morever, if works be so close akin to faith as to 
be literally an active faith, it may be remarked that labor is as close 
akin to live being (as its root lab and its causative ending, or, 
indicates) an active. love. 

There will, therefore, be no longer any dispute as to whether 
faith or works be the more requisite, when it is understood that 
they are so nearly of kin in their nature and origin that the one is, 
in a sense, the other. 

As the primitive sense of the term work, Webster gives as fol- 
lows: " In a general sense to move or to move oneway and the 
other; to perform ; as, in popular language, it is said a mill or a 
machine works well." All the senses given here of the root would 
be called intransitive; for to move or to move about, to run or run 
about, or even the movement of a mill or a machine, we conceive 
of as intransitive. One of the national names of the Turanian 
Scythians was Farangah or Faranagh, which is the original of the 
national names Frank and France. The root here is Farag, the g 
being pronounced with the nasal, ng, sound, and is the same orig- 
inally with our word break. These were a pastoral, wandering 
people, and their manner of life may have given rise to the ideas 
contained in the verbal variations, frank, free and break. A frank 
or a free man, then, in the original sense, signifies one who is unre- 
strained by such local or municipal conditions as pertain to the life 
of organized civil societies, or even by what we understand as 
national laws. Such were the ancient Scyths and Franks, sprung 
from the Turanians and the cognate race of the Iranians of North 



204 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

Central Asia. These people are largely the ancestors, and their 
ancient language is largely the original of the languages of the 
civilized peoples of the earth to-day. To the Turanian we have 
to trace back many of our words in order to arrive at the root 
meanings. This moving about idea is, then, what we arrive at as 
the first sense of the word in Webster, in which that lexicographer 
is correct. The Franks, as you know, were a tribe of the ancient 
Germans, Who, in common with the Souths or Scots, which origi- 
nally embraced the Irish, were anciently sprung from the Turanians 
and Iranians. These last two designations have reference to two 
divisions of the same people, who, after the time of Zoroaster, are 
said to have differed from each other somewhat on religious as 
well as on political grounds. I have no doubt the nomadic Turan- 
ians, of whom also in the very distant ages were the pastoral 
ancestors of the Jews, often became tired of their wandering life, 
roaming about with their flocks and herds on their Tatarian steppes, 
and that such manner of life often became irksome or wirksome to 
them. This, too, illustrates in what manner many of our words 
have derived the sense they have, namely, from the relation 
in which the idea of which they are the exponents stood orig- 
inally to human beings. This term work, or farag, simply conveys 
the general idea of the original nomadic life of the Tartaric nations ; 
and this idea is so general in its nature as to be in a sense intran- 
sitive and transitive. The idea which the word was afterwards made 
to convey was more positive. This arose to it from the nature of 
positive institutions in organized civil societies. 

And so Webster has under his second head the following defini- 
nitions of work : «< To labor ; to be occupied in performing man- 
ual labor, whether severe or moderate." This is work positive, a 
task to be done, a performance of things in an orderly manner, 
and according to rule. He says farther under this head : " One 
man works better than another ; one man works hard, another 
lazily." Yes, and some men work scarcely any at all ; they have 
no fruits to show as exponental of their faith. They, in very 
truth, only believe and believe, continually, unflinchingly, by word 
of mouth, as if their inactive belief were all that was necessary 
to introduce them, or were a sure passport for their introduction 
into the kingdom of heaven. 

From the form in the ancient Gaelic tongue of the word for a 
man, namely, fear, (Latin Vir) the root of farag, which last we 



FAITH AND WORKS. 205 

have just been considering as the original of the term work, I 
would suppose this last term refers originally to man rather than 
to any inanimate object, as a machine, or an irrational creature, as 
a horse. The word fear, pronounced far, in the ancient sense of a 
man, and whose primitive sense is originator, beginner, he who 
goes (be)fore 9 causes, must needs be the root of farag, which thus 
would mean what pertains to or arises from an intelligent agent, a 
man. 

What, therefore, is the result thus far of our research into the 
terms faith, belief and work? Namely, that faith is an active 
belief and work is only a more intense faith ; that is, work is faith 
causative. Do you want to know whether you be in the faith? 
Ask yourself whether you be actively causative as to the promo- 
tion of the objects of that faith? If not, you can hardly say that 
you are in the faith. Belief has its place ; so has faith ; so have 
works. One cannot be always intensely active in the promotion of 
the best of causes, nor is it called for, in any circumstances, that 
one become a fanatic. But our text says that " faith without works 
is dead;" that is, plainly, it is only faith in words, but destitute of 
the acts which constitute faith. What is dead is not anything; 
therefore, the works are necessarily the concomitants and expon- 
ents of the true faith ; and where they are not in some way, the 
true faith cannot be said to be. The apostle again ( Jas. II, 14-17) 
speaks to the purpose as follows: "What doth it profit, my 
brethren, though a man say he hath faith and have not works ? Can 
his faith save him? If a brother or sister be naked and destitute 
of daily food, and one of you say unto them, ' Depart in peace ; 
be ye warmed and filled,' notwithstanding ye give them not those 
things which are needful to fche body; what doth it profit? Even 
so faith, if it have not works, is dead, being alone." This 
world is full of believers. There is not a man or woman in it who 
does not believe something. But how widely do the religious 
beliefs differ. The Musselman believes not exactly as the Jew in 
regard to what God requires of man; neither does the Buddhist 
believe as the Brahmin. The Tibetans have their pope, whom they 
style the Lama ; but the religion of those people is considerably 
different from that of the pope of Rome. All those religions out- 
side of Christianity have their beliefs, and they all differ from each 
other somewhat in regard to particular tenets. Even in the same 
nominal religion there may be different sects, parties, divisions j 



206 CREATOR AND COSMOS; OR, COS.MOTHEOLOGIES, ETC. 

the Jewish had its Pharisees, its Sadducees, its Essenes, Ebionites, 
etc. The Mahometan religion is not altogether free from sects ; 
and we all know from history and observation how much sectism 
has prevailed and still prevails under the name of Christianity. In 
this last named religion there is evidently a remarkable change for 
the better in our age. Christians of all names, Latin, Greek, Pro- 
testant, etc., have generally attained to a more simple creed, or 
rather to an understanding or interpretation of the old one in a 
much more simple way than that formerly thought about. They 
have also a greater love for each other and understand each other 
more as coworkers in the common cause of the Savior than in past 
ages they have done. The fraternal love of Christians of the 
different historic departments of the church for each other in this 
age bodes good for the cause of Christianity in the future. A co- 
organization for missionary and general philanthropic action would 
be another step in the right direction, and might be easily taken by 
the conjoint action of the different historic departments of the 
Christian church. Why not the Catholics and Baptists, for ex- 
ample, join fraternal hands over that chasm rather of insane enmity 
and impudent pride than of any real difference in doctrine which 
has so long kept them apart? Why not they say to each other: 
Brothers, we are in the service of a common cause, of a common 
Savior, who died that we all might live and love each other; let us 
lay aside our differences, which are only imaginary, and unite in 
the promotion of the good cause of active godliness, which is pri- 
mary; let us lay aside all dogmas, of which Christ had none, and 
henceforth, united in the bonds of fraternal love, and going hand in 
hand in advancing the doctrines which Christ had and taught, let 
us agree in this, that immersion is nothing, superinduction is 
nothing, transubstantiation is nothing, dogmas are nothing, and, 
above all, that our enmity to each other on account of dogmas is 
far worse than nothing, it being repugnant to the love of Christ, 
upon which the Christian religion is based; let us agree that all 
things are worse than nothing and vanity in comparison with the 
keeping the commandments of God, which consists in the living the 
life of godliness and attaining, even in a degree, to a measure of 
the stature of the manhood, the womanhood, the society-hood, the 
perfection of Christ. Why not the Greek, the Latin, the Nes- 
torian, the Copt, the Abyssinian, the Moravian, the Lutheran, the 
Anglican and the Presbyterian join fraternal hands with the Metho- 



FAITH AND WORKS. 207 

dists over the chasm of their former imaginary differences, and 
laying aside forever all idea of dogmatism, unite on the common 
ground of fraternal love, on which, as said before, the true Christian 
Church is founded, in advancing, in all self-denial and godly man- 
liness, the cause of God, not only in respect to religion, as usually 
understood, but in respect of general philanthropy, which religion 
properly includes, among mankind. It is thus they will all be 
able to show their faith by their works and to prove to the world 
that their religion is of God. " For as the body without the spirit 
is dead so faith without works is dead also.'* A man may essay to 
offer us a gift and may stretch forth his hand with it toward us yet 
if we doubt his willingness to give it and do not stretch forth our 
hand to receive what he offers, we shall not be likely to get it. We 
must not only believe his willingness to give us what he offers but 
must second our belief by the act of stretching forth our hand for 
the gift. Though the little book, the symbol of divine light and 
knowledge, be in the right hand of Him who sits upon the throne 
(Rev., ch. v.), yet there it remains until the self-denying Lamb 
steps forward and takes it out of the hand. 

On Baptism and the Trinity. 

Romans, Ch. VI., verses 3-6. " Know ye not that so many of us 
as were baptized into Jesus Christ were baptized into his death ? 
Therefore, we were buried with Him by baptism into death, that like 
as Christ was raised up from the dead by the glory of the Father 
even so we also should walk in newness of life. For if we have 
been planted together in the likeness of his death, we shall be also in 
the likeness of his resurrection." The historical ideal of 
Christianity originated in the movement inaugurated by John, 
called the Baptist. John came preaching to the people re- 
pentance and baptism as conditional to the remission of their sins 
and representing himself as the forerunner or herald of one who 
was to come after him, one who was mightier and worthier than 
he. There has been in the late ages considerable difference of 
opinion as to whether John baptized by the immersion of the body 
in water or by the superinduction of water upon the body of the 
person baptized, the bulk of the evidence from primitive authorities 
being thought to be for the former mode, as well as some for the 
latter. The former mode might appear from the implication of 
the language of our text, where it is said that «' so many of us as 
were baptized into Jesus Christ were baptized into His death, " 
etc. But it is more than probable that, as in the manner of the 
administration of the Lord's Supper, the practice of the church 



208 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

with respect to the manner of baptism varied somewhat in differ- 
ent localities and perhaps in different ages in the same locality. 
Our text also, as well as Gal. iii, 27; Acts ii, 38 ; Acts x, 48 and 
other passages, implies that in the primitive times of Christianity 
they regarded it as meaning the same thing to baptize the person 
into the name of Jesus Christ or into the name of the Father, and 
of the Son and of the Holy Spirit. In the operation of baptism, 
as some say, there were three immersions of the body in water, 
one into the name of the Father, one into that of the Son and one 
into that of the Holy Ghost. Instead of immersions they, doubt- 
less, had three superinductions of the water upon the person, in 
some cases, according as practiced or decided upon in certain local- 
ities ; and even now amongst us the superinductionists will usually 
immerse when this is decided to be the required mode. John be- 
ing the herald of Christ, he that was to come after him, was he or 
they who had practiced repentance and baptism in the state of holi- 
ness to which such had attained by living the life of entire and 
active godliness. 

This is, of course, speaking generally and does not imply that 
Christ when on earth was not distinguishable from all other men. 
We can conceive him to have been distinguishable by his appear- 
ance, for it is said there are no two men on earth at the same time 
who look exactly alike in every respect. He is likewise distinguish- 
able in his moral character and especially as to the work he has to 
do. In our conception he is a mediator between God and man and 
he being the representative of man as a whole will be impartial in 
his judgments. Eecognizing the whole race of mankind as one 
vast family of God he intercedes for all at the throne of grace, and 
for each in particular. He may be said to havecloctrines, but none 
of them can be called dogmas, and he takes more notice of the re- 
ligion of the heart and of the daily life than of any show of profes- 
sions or confessions, or rituals, or ordinances. In his religion and 
that which he inculcates there is much of active godliness. Accord- 
ing to his doctrine, as I say, all mankind is one vast family of 
which God is the father, every man, woman and child on the earth 
at any time standing toward God in the relation of a child to its 
father; consequently, it is seen how wide of partiality is the charac- 
ter of Christ. He may be said to fill his place in the temple of 
living stones exactly as the capstone fills the place which no other 



BAPTISM AND TRINITT. 209 

stone will fill in the pyramidal structure. Thus as to the Christ in 
particular. 

The root bap of baptize must originally have been exchangeable 
with bath. This would be the p for the t, or conversely, [an exchange 
which in the roots of the old languages sometimes has place. B}^ 
attending to the roots, fa-ther, which is wa-ter, and pa-pa, or ba-ba, 
which is father, we find this to be the case. Some of the principal 
ancient philosophers made water to be the principle or father of all 
things. Paul speaks of the children of Israel having been all bap- 
tized unto Moses in the cloud, and in the sea. The bath or baph, 
then is, first, the media, into which there may be an introduction 
of an object, or which may be superinduced upon an object; or, 
secondly, the term may be applied to the introduction or superin- 
duction itself. The believers were also to be baptized with the 
Holy Ghost. This would refer to the media in which they would 
find themselves, and which would effect a change in their nature or 
what is termed a regeneration in them. This media is by some 
called the sphere in which we are, the influence which is in us and 
which radiates from us. The media in which we are and which ap- 
pears to our senses in different shapes and conditions, are all varia- 
tions of the same general idea, modifications of the universal mind. 
We may be buried by baptism, in a media into which we are intro- 
duced, or which is superinduced upon us ; or we may be resurrected, 
raised, from that media, into another media, a variation of the 
same. All to us is relative, symbolical of states of mind and of 
heart. Nobody will deny that it may be well ,and conducive to 
happiness, temporal and eternal, for one to live properly in the 
media, speaking literally, in which one is. Some persons are ac- 
customed to think much and from their not having a great variety 
to occupy their mind they are not unlikely to push one idea too 
far, to drive it to extremes. 

These cosmical media, of which our senses are cognizant, are 
plainly divisible into the trinity of solid, liquid and gaseous. There 
are what we understand as the solid parts of the earth, the liquid 
parts, and theaereous parts, which penetrate its parts and surround 
it. Now, if in accordance with the root meanings of language the 

7 COO 

ancient idea of water was of first principle or father, then that of 
matter (mater) was of mother, which, in the ancient idea, would 
refer rather to the solid parts of the earth. Generally in the 



14— d 



210 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

ancient languages the word for the earth was of the feminine gen- 
der. If, moreover, we take for our gaseous or aereous medium the 
word wind, which we understand as air more or less in motion, 
then we have the root kind, the German word for child, which in 
that language is also neuter in the sense of child, as is the Greek 
Pneuma, wind, air ; the Latin Spiritus, wind, being masculine. 
From the g or k arises the v or w, and so wind is, primitively 
gind (properly gand) or kind. Here, therefore, you have the 
ancient triune idea in regard to the cosniical phenomena. When 
we bring it home to the cosmos of man it is the idea of the family, 
father — mother — kinder, but as applied to the cosmical phenomena 
it must be simply various manifestations of the one. 

Some people think so shall owly as not to perceive any design in 
what they term nature or the order of nature. 

They hardly ever take time, for example, to reflect upon the 
apparently simple arrangement by which the water is taken up by 
a process, which is called evaporation, from the surface of the 
ocean of lakes and of rivers and carried overland thousands of miles 
and then let down upon the thirsty land, somewhat as wheat through 
a sieve. Thus life is sustained and perpetuated in the earth by the 
superinduction of water ; and thus, they teach, that through faith 
the life of the soul is sustained by the superinduction of water 
upon the body or by the immersion of the body in water ; in what 
ever manner they have it, the baptism of the body takes place that 
the soul through faith may live. Baptism is, of course, understood 
to be only a symbol, a help, a compliance with the rule ; for as the 
great body of the earth has to be moistened in order that it bring 
forth fruits, so it is requisite that the body of man be moistened 
and cleansed in order that through faith in god the soul become 
regenerate and bring forth the fruits of the Spirit. Since, however, 
it is true that by grace we are saved through faith and that not 
because of anything which we can have done, it is plain that bap- 
tism is not absolutely necessary to salvation and is to be looked 
upon as in the nature of a help or a compliance with an ordinance 
sanctioned by Christ. 

But, speaking in the general sense, Jesus Christ symbolizing not 
only one but also all who would practice repentance and baptism 
and live such a new life of active godliness as a residence in the 
kingdom of God requires, you can easily understand how that he 



BAPTISM AND THE TRINITY. 211 

who was to come after John or those who had attained to a degree 
the growth of Christ was or were also before John. And although 
John was a wise man and a prophet, there were doubtless in all the 
ages preceding him some as good and as wise men as he. Jesus 
Christ, then, in this way of explaining it, is he that is spoken of as 
the Alpha and the Omega ; he that is past, present and to come ;the 
beginning and the ending, the first and the last; all of which ex- 
pressions are at least partly meant to teach the eternal sonship of 
Christ. 

The general idea given of the Trinity in the New Testament is 
that of Father, Son and Holy Spirit as represented in the person of 
Jesus Christ. In different passages Christ sets himself forth as the 
Father as the Son and as the Comforter. He, therefore, in his per_ 
son represents the Trinity. In the time of St Paul it meant the 
same to be baptized in the name of Jesus Christ as in the name of 
the Father, Son and Holy Spirit. The Father, Son and Holy Spirit 
represented the same person under different names or in relation to 
his different offices. This is one indication of the omniprescence of 
God, even viewed as Christ, that is, we have in Christ the idea of 
a center of power, goodness, intelligence, life. He has also the 
triune office of prophet, priest and king. 

The scholastic word Trinity we find first made use of by Theo- 
philus, bishop of Antioch, in the second century, who adopted it 
to convey his idea of distinction of persons in God. Dr. MacLaine, 
the translator of Mosheim's ecclesiastical history says : " The Chris- 
tian Church is very little obliged to him for his invention," for that 
" the use of this and other such unscriptural terms, to which men 
either attach no ideas or false ones, has wounded charity and peace 
without promoting truth and knowledge. It has produced heresies 
of the very worst kind." * In the metaphysical way in which this 
term was used by the school-men and by some of the Christian 
fathers it was almost impossible for the people to come to know 
what it really meant; and the doctrine of the Trinity having be- 
come a dogma in the church it was, of course, established as a law 
of the empire after the church had become a constituent part of the 
government or after Constantine's time. Hence, it is seen how 
much persecution must have arisen on account of unbelief or ignor- 
ance of some such dogmas, during the twelve to fifteen centuries of 

* Eccles. Hist. Chron. Table. 



212 CREATOR AND COSMOS ; OR, COSMOTHEOLOGIES, ETC. 

the dominancy of that government. In that government the 
priests were civil magistrates, having, doubtless, the power of 
imprisoning any one who ventured to differ with them as to their 
tenets. 

The Trinity under the idea of three distinct persons in one God 
pertains to mystified Christianity. In this way it was most fully 
expressed in the creed of Athanasius, which was adopted at the 
council of Nicea in the year 325 A. D. If we go back of that point 
about a century to Origen, who wrote in about 230 A. D., we shall, 
in effect, get his sense in regard to the Trinity in the following 
words, while speaking of the worship of angels : " For to invoke 
angels without having obtained a knowledge of thftr nature greater 
than is possessed by men would be contrary to reason. But conform- 
ably to our hypothesis let this knowledge of them which iswonderf ul 
and mysterious be obtained. Then this knowledge, making known 
to us their nature, and the offices to which they are severally ap- 
pointed, will not permit us to pray with confidence to any other than 
the Supreme God, who is sufficient for all things, and that through 
our Savior, the Son of God, who is the Word and Wisdom and 
Truth, and everything else which the writings of God's prophets 
and the apostles of Jesus entitle him." Vs. Celsus Bk. V, ch. V. 

The name of God with the ancient Hebrews was El and also 
Yaveh, which possibly in this order may represent the male and 
female principles as we relatively think. They were taught that 
God was infinite and invisible. The Mahometan religion corre- 
sponds to the Jewish in regard to the invisibility and incomprehen- 
sibility of God. 

Dispensing with all kinds of icon worship and all unnecessary 
temple decoration I would think that a broad mental ideal of Chris- 
tianity, having Christ Jesus as the center, would be an altogether 
wiser and better theological basis than any narrow one could possi- 
bly be. Without dwelling upon the passage where it is said " Our 
God is a jealous God." I may notice that man also is found to be 
a jealous being. " The Spirit that is in us lusteth to envy;" 
" God will not suffer his glory to be given to another nor his 
praise to graven images." Is not this entirely reasonable? 
The glorious God who is infinitely holy filleth immensity and 
is infinitely greater than all conceivable universes. Is it then 
reasonable that he suffer that the honor which is due to him alone 



THE lord's supper. 213 

should be given to a creature of his hand or to any visible, defin- 
able object? 

Let us here take for the purpose of illustration the case of an 
oriental despot, who is accustomed to receive homage from his sub- 
jects : If one of his people from abroad enter his house, and, 
unaware of his presence, while he is looking on from some corner, 
prostrate himself before a servant whom he takes for the great 
man himself, the act will not appear to any observer as other than 
a mistake on the part of the worshiper. But if the latter persists 
in worshiping the servant, after he has been made aware of the 
mistake, his act becomes at least ludicrous and may even draw upon 
him the wrath of the despot, who is not unlikely to be insanely 
haughty in proportion to the amount of malt liquors he may have 
taken into his stomach before on that day. Is it not prudent in 
going to visit great men in general, even the great above and below 
in the scale of this despot we have created for illustration, that one 
go prepared to converse with two persons, the one Mr. malt liquors, 
being by far the more important ; the other, the man himself, who 
minus the company of the former and other such luxuries may be 
quite a moderate and reasonable person. 

On the Lord's Sujyper. 

1. Corinthians Ch. II. verses 23-27 : " For I have received of the 
Lord that which I also delivered unto you, that the Lord Jesus, in 
the night in which he was betrayed, took bread : and when he had 
given thanks, he brake it, and said : Take eat, this is my body which 
is broken for you ; this do for a remembrance of me. After the same 
manner also (he took) the cup, when he had supped, saying : This cup 
is the New Testament in my blood ; this do ye as oft as ye drink it for 
a remembrance of me. For as often as ye eat this bread and drink 
this cup, ye do show the Lord's death till he come." Paul, the writer 
of the Epistle in which our text is found, is not represented to have 
been one of the immediate disciples of Jesus Christ. It is not re- 
corded that he ever saw Jesus Christ in the flesh, his conversion not 
taking place till some years after Christ is represented to have been 
crucified. When, therefore, he speaks of having received from the 
Lord that which also he delivers to the Corinthians concerning the 
institution of the Lord's Supper, it must mean that he was taught 
this by the spirit of the Lord. In the Old Testament prophecies it 
is foretold that in the time of the new or Christian dispensation all 
should be taught of the Lord, and that none should need to teach 
another the knowledge of the Lord, for all should know him from 



214 CEEATOR AND COSMOS ; OK, COSMOTHEOLOGIES, ETC. 

the least to the greatest : For the earth shall be filled with the knowl- 
edge of the Lord, as the waters cover the seas. And in speaking 
with regard to the Church of the future, it is said of it : All thy 
children shall be taught of the Lord, and great shall be the peace of 
thy children. All this means that the knowledge of the Lord would 
become very general among mankind, among those especially who 
lived under the Christian dispensation. But it does not mean that 
all would be equally versed in the knowledge of the Lord and in 
things divine, a state of things which has never yet been realized in 
the Christian Church ; nor that all would possess the same divine 
gifts and endowments, for the gifts of the spirit are as various as they 
are manifold ; nor that they who should possess the same gifts and 
endowments would possess them in an equal degree. What it means 
is, that the knowledge of the Lord would be very widely diffused 
among Christians generally, and that there would be a time when 
this diffusion would be very great, marked and significant, a time 
which doubtless in the fulness of the signification is yet to come, 
and which we ought to hope and strive and pray should soon come. 
Paul was taught of the Lord, he was taught of the spirit of 
truth.* He lived in the times of the Primitive Church, was himself 
one of those who first helped to introduce Christianity, and would 
be supposed to know exactly the state of the case with respect to the 
way and manner in which the Lord's Supper was celebrated. An 
account of this institution is given in three of the Gospels, in Mat- 
thew, Mark, and Luke, as well as in the first Epistle to the Corin- 
thians, the place from which we have taken our text. Although 
baptism was in practice before it, this was one of the first institutions 
of the Christian Church. It would appear to have been designed 
to be a substitute for the Jewish sacrificial ritual, at least it was 
afterwards made to have this design. The way in which it was 
practised in the primitive Church, that is, speaking in regard to this, 
the Church from the latter part of the first century on to the third 
or fourth century of the Christian era, teaches this. According to 
Mosheim, in his Church history, the following was the way in which this 
institution was carried on in the primitive Church. " The Christian 
people, according to their wealth, brought oblations of bread and 
wine and other things, which they offered to the Lord. Of this 
bread and wine such a quantity was separated from the rest as was 
sufficient for the purposes of the holy supper, which was consecrated 



* This means that he was of that spirit which enabled him to understand aright what was 
communicated to him in words by another, or what he saw recorded in writing concerning the 
matter under consideration. 



the lord's supper. 215 

by certain prayers pronounced by the bishop or presiding elder, to 
which the people assented by saying: Amen. This consecrated 
bread and wine was distributed to the people by the deacon ; (for 
even in the latter part of the first century, we find in the Christian 
Church what may be regarded as three orders of the clergy, namely, 
bishops or presiding presbyters, presbyters and deacons ;) and the 
Lord's Supper was in some churches followed, and in others pre- 
ceded by the Agapce or feasts of love, institutions so peculiar to the 
primitive Church." Hence it very plainly appears, that the Christian 
priesthood and the institution of the Lord's Supper were designed, I 
will not say positively according to the Gospel, to be a substitute for the 
Jewish priesthood and sacrificial ritual ; the Christian bishop or presid- 
ing elder representing the Jewish high priest ; the presbyters repre- 
senting the Jewish priest ; and the deacons the Levites ; the popular 
oblations of the Christians representing those of the Jews, and the 
offices of the bishops, presbyters and deacons, with respect to the 
sacrament of the Lord's Supper and the Christian service gener- 
ally, representing those of the high-priests, priests, and Levites, 
with respect to the sacrifices of the Jews and the Jewish ser- 
vice generally. The primitive manner of celebrating the Lord's 
Supper was much changed in the course of time, and was also 
varied according to locality. Also, the purport and meaning 
of that institution was differently understood by different per- 
sons in the earliest times of Christianity, and all along in the 
succeeding ages by the different Christian sects ; some believing 
the representation of it in the New Testament to be allegorical 
and symbolical, others to be literal and real. Their opinions and be- 
liefs always differed with respect to the Lord's Supper, as they did 
with respect to Christ, whom the Gnostics, a numerous and intelligent 
sect of primitive Christians, believed to be rather an allegorical or 
spiritual character, than a real man. But there was such an institution 
in the primitive Church as a literal supper corresponding to that 
called the Lord's Supper in the Christian Church at the present day, 
at which professing Christians used to assemble together for the 
purpose of mutual and friendly intercourse, and to contemplate the 
self-denying life and crucifixion of Christ. This institution, as I 
have before remarked, was thus practised in the Christian 
Church at a very early period of it ; and was designed to be 
a substitute for the Jewish sacrificial ritual. This last sense, as a 
whole, was doubtless given to the institution of the Lord's Supper 
at the time of the rise of the bishops over the presbyters in the latter 
part of the first century, which sense it has retained in all churches 



216 CREATOR AND COSMOS; OR, COSMOTHUOLOGIES, ETC. 

governed by bishops ever since. The bishops of to-day recognize 
themselves as the representatives of the high priests of the 
Jewish Church ; the presbyters as the representatives of the priests 
and the deacons of the Levites. The institution of the Lord's 
Supper, in this latter sense, was literal in its signification, it 
being understood as the representative of its ancient prototype, 
the Paschal Feast. This was also the literal and sensible representa- 
tion of the Spiritual and Symbolical Gospel's representation of 
the Lord's Supper; that is to say, a feast of pure Gospel 
doctrines partaken of by humble and godly Christians, of pure 
Gospel doctrines, I say, which are the symbolical body and blood 
of the New Testament. In the night of the 14th day of the first 
Jewish month, as according to Exodus, ch. XII., the Paschal Lamb 
was sacrificed and eaten by the Hebrews in Egypt, a custom which 
was observed ever afterwards during the history of that people as a 
nation. And I find it to be the practice accordingly of some Chris- 
tians of the present day, who claim therein to be following the 
example of the primitive Christian Church, to celebrate the Com- 
munion of the Lord's Supper only once a year and at that time. 
For, although they practice what they call " the breaking of bread 
every Sabbath day," a ceremony whose nature is cognizable by its 
designation, yet they do not call this latter a communion, nor con- 
found the ceremonies, the one with the other, in any way. But 
the general end in view in these ceremonies by professing 
Christians should be the same, namely, a consistently, godly 
life ; in receiving these symbols or signs of true Christian 
doctrine, they should resolve and endeavor to live the life of 
holiness, and of entire and active godliness, which the Gospel 
inculcates. They should be heartily sorry for their past sins, 
and desire and endeavor to live better and holier in the fu- 
ture. The primitive Christians were distinguished for their 
humility, their purity, and their zeal for truth and for God. They 
were distinguished, too, as being for the most part of the humbler 
and more illiterate classes of the people. But when the bishops 
sprung up and the design was accomplished of making the Christian 
system a complete substitute for the Jewish system, then came the 
pride of the world into the Church which increased enormously 
when orthodox Christianity was established in the Koman Empire. 
Then the proud and the wicked rich came into the Church in great 
numbers and had all things in their own way. They, as it were, 
took the kingdom of heaven by storm. When Pride came in, Hu- 



the loiid's surrER. 217 

mility, the parent of godliness, with all her kindred graces, had to 
go out. They both could not live in the same house nor sit on the 
same throne together ; and then commenced the long and doleful 
reign of Antichrist, which has continued, till, in our own time, the 
freedom which the spirit of the Lord inspires is now beginning to 
show itself, and the true light of the Gospel, which has long only 
glimmered, has now begun to shine more fully. Where the spirit of 
the Lord is, there is perfect liberty. Where the spirit of Antichrist 
prevails there is complete slavery, slavery not only of body but of 
mind ; for we know the body follows and obeys the mind ; captivate 
the latter and you have the former in subjection, just in the same 
way that all the members of the body, as the hands and feet and 
eyes and muscles, and even the head itself are obedient to the mind 
and will. Hence it is said in Revelation, ch. XIII. , that the beast 
gave them a mark upon their right hand or upon their forehead, the 
latter denoting the intellectual, and the former (the right hand being 
the principal organ of corporeal action,) representing the bodily 
faculties ; and the whole taken in connection with what precedes 
and follows in narrative signifying that the anti-Christian power, 
which was symbolized very properly by a wild beast, would bring all 
people within its jurisdiction, into such complete subjection, that 
they should be enslaved to it body and mind. This has been ac- 
complished in all the ages of Catholic Christianity in the Roman 
Empire, both at Constantinople and at Rome, and in other nations 
and places until the present time. And any man who reads the 
history of the Christian Church, or even the secular history of the 
Horn an Empire and of modern Christian nations till the present 
time, will see what an untold amount of evil, and contention, and 
bloodshed and wickedness and blasphemy against God some tenets 
called dogmas, which had been established by law in the Roman 
empire and to the non-belief of which were attached penalties as 
for crimes have given rise. How utterly unreasonable to brand and 
punish as a crime unbelief in dogmas, such, for example, as that of 
the Trinity as set forth by Athanasius, or that of transubstantia- 
tion, which although there be a truth underlying the phraseology 
in which they are expressed, yet only very few indeed out of the 
masses would be prepared to apprehend that truth. If by estab- 
lished law the ecclesiastic be a civil magistrate and unbelief or 
doubt as to dogmas be punishable as a crime, in such case it is seen 
that an ecclesiastic is a very dangerous person for one to venture to 
disagree with upon any religious tenet ; for he, being the j udge, might 
deliver thee to the officer and thou shouldst be cast into prison, out of 
which thou mightst not get till thou hadst paid the uttermost farthing. 
Christians should be always on their guard against the deceptions of 



218 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

their own hearts, for the heart is deceitful above all things and des- 
perately wicked. They should likewise be on their guard against 
the wily deceptions of Satan, their invisible enemy, which is on the 
watch to ensnare and deceive them, which not only goeth about as 
a roaring lion seeking whom he may devour, but can also transform 
himself into an angel of light, and so under this mask of deception, 
beguile the unstable and unwary soul ; and none can resist his de- 
ceptive attacks but those who are of an humble, a contrite, and a 
prayerful spirit. Satan sometimes deceives men by causing them to 
set up a visible god or idol. It has been the propensity of men in 
all ages to go openly or glide imperceptibly into idolatry. 

Behold the Jews whose national characteristic it was to worship 
the infinite and invisible God ; how that large numbers of them set 
up idol calves at Bethel and Dan, which they worshipped for many 
centuries. All this brought upon them the severe judgments of the 
Deity, and their long captivities in Assyria and in Babylon witness 
his retributive justice. What is the difference in guilt between the 
one that worships a calf-idol, at Bethel or in Egypt, and one, who, 
in any other part of the world, worships a piece of bread as his God ? 
The latter appears to act at least as inconsiderately as the former. 
Christians, surrounded and beset as they are with enemies without 
and within, which all may be summarized under the heads of the 
world, the flesh and the devil, should walk circumspectly, not as 
fools but as wise, redeeming the time and making the most they can 
of their powers and their privileges, and should not only avail to keep 
the flesh and the world in subjection, but should always faithfully 
fight the good fight of active godliness to bring them more into sub- 
jection and make still larger conquests in the world for God. 

But what are they to do in order to achieve and maintain this 
dominion for God? Are they to be taken up with the fashions, the 
allurements and the pleasures of the world, to the neglect of godly 
living ? Or are they to remain entangled in the sacerdotal net of 
carnal ordinances, to the neglect of practical godliness ? Oh no ; but 
while the observance of the Lord's Supper, as indicated in the Gos- 
pel, properly understood, conduces to practical godliness and all holy 
living it is a fact that if the institution be observed merely as a 
carnal ordinance and as commonly practiced in some churches called 
Christian in different ages, its tendency may not be to practical 
godliness but rather the opposite.' The observance of carnal ordi- 
nances is as nothing in comparison with pure practical Christianity. 
Circumcision is nothing, un circumcision is nothing; but keeping of 
the commandments of God is all important. 



THE LAW AND THE GOSPEL. 219 

On the Law and the Gospel. 

Galatians, Ch. III., verses 23-27. " But before faith came, we 
were kept under the law, shut up unto the faith which should after- 
wards be revealed. Wherefore, the law was our schoolmaster to 
bring us unto Christ that we might be justified by faith. But after 
that faith is come we are no longer under a schoolmaster. For ye 
are all the children of God by faith in Christ Jesus." 

The chief argument of the Apostle in this letter of his to the 
Galatians is that they are no longer bound by the law or the old 
Mosaic dispensation. since the gospel or the new and Christian dis- 
pensation has come : that under this new dispensation all are the 
children of God by faith in Christ Jesus. The law, says the Apos- 
tle, was our schoolmaster to bring us to Christ that we might be 
justified by faith. The word here translated schoolmaster, namely, 
-aidaywyoz means one who, it is said, not only taught the children, 
but conducted them from their homes to the school ; and to their 
homes from the school ; and, therefore, it is said, the law was our 
schoolmaster to bring us to Christ, unto the school where the true 
faith of God is cultivated. The law was given by Moses, bat grace 
and truth came by Jesus Christ. The law or the old dispensation 
implied guilt, for by the law is the knowledge of sin, as where no law 
is there is no transgression, no law to be violated or transgressed, no 
sense of the penalty due to transgression ; but the gospel dispensa- 
tion implies grace or favor, a sense of justification to him who em- 
braces the truth, for in this we are justified by the faith of Christ 
and thus become children of God. It is therefore plainly seen how 
superior is the new dispensation to the old ; the dispensation of grace 
to that of works and carnal ordinances, the Christian system to the 
old Jewish. The law or the Jewish ritual was very narrow in its 
application ; it was designed for a single nation, and if the Israelites 
had complied with the command which required their males to pre- 
sent themselves thrice a year (See Exodus XXXIV., 23 ; Deuteron- 
omy XVI., 16) before the Lord in the place which he should choose, 
or Jerusalem, they could never have extended themselves much be- 
yond the limits of the promised land. But they did not comply very 
rigidly with this injunction as they did not with many other require- 
ments of the law, and we find the Jews, even in early periods of their 
history, scattered in distant countries far beyond the boundaries of 
the land of Israel. This was a necessary consequence of the natural 
increase of the people, who could not all subsist in their successive 
generations if they were confined to a limited portion of the earth. 
The new or Christian dispensation is more extensive in its applica- 



220 CKEATOK AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

tion, applying as it does to mankind world-wide. Christianity was 
designed for and is applicable to all the nations of the earth. It 
knows no difference between Jew and Gentile ; for all are the chil- 
dren of God by faith in Christ Jesus. According to the commonly 
received chronology the Jewish dispensation continued from the giv- 
ing or promulgation of the law by Moses to the destruction of Jeru- 
salem by Titus, a period of nearly sixteen hundred years. The Jews, 
however, continue yet to practice their religion wherever they hap- 
pen to reside, and they have always been obstinately tenacious of it. 
Neither persuasion nor force could induce them to allow the gods of 
other nations to be introduced into the temple .of Jehovah, and An- 
tiochus Epiphanes, Pilate, and Caligula realized this by the opposition 
they encountered to their introducing to the temple their images or 
to the city their institutions. The Jews had a great respect for their 
law, and it has been remarked that the farther they were removed 
in time from their lawgiver, the greater was their respect for him, 
and the stronger their belief in the miracles he was represented to 
have wrought. That law, as I have said, was designed for a single 
people and was very limited in its application. There is a summary 
of it in the Ten Commandments, otherwise called the Decalogue; but, 
considered in detail, the observance of the law must have been very 
laborious and difficult. The law enacted frequent sacrifices and many 
observances ; it besieged not only the priest and the Levite, but the 
citizen in all the positions of life and exacted from him the amplest 
and most implicit submission to its dictates and requirements. Its 
conditions were, he that doeth these things shall live by them ; he 
that doeth them not shall die. The conditions then on which the 
law saved men were works, the doing what the law required. The 
condition on which the Gospel offers salvation to men is, according 
to our text, faith, for it says : Ye are all the children of God by 
faith in Christ Jesus. We must, however, if we wish to expound 
the Gospel consistently with itself, take another conditional item as 
necessary to secure salvation, namely, works ; for in the Epistle of 
James, it is said that faith without works is dead, that is, it counts 
for nothing. Hence, according to the Gospel plan, faith and works 
are necessary to secure salvation to men. But by works we are not 
here to understand the works or observances which the law required, 
but the good works which spring from charity and love, which 
invariably accompany the true faith and are included in it. The 
Gospel dispensation did away with the necessity of the works and 
observances required by the Mosaic dispensation, which consisted 
mainly in the observance of carnal ordinances and in obedience to a 
system of rules and regulations. But, becoming the children of God 



THE LAW AND THE GOSPEL. 221 

by faith of Christ and the performance of all good works which tend 
to godliness, men under the new dispensation become perfectly free, 
free from the works and observances of the law : they become God's, 
freemen at the same time that they become God's children. The law 
and the Gospel were both revelations from God to man, the law a par- 
tial revelation, as it were a schoolmaster, to bring men to the full light 
of knowledge and wisdom concerning heavenly things. The law was 
as the morning star which ushers in the sun and the full light of day, 
which last represents the Gospel rightly understood. Before faith came, 
men were kept under the law, shut up unto the faith which should 
afterwards be revealed ; they were, so to speak, groping in the dark to 
get into the right way ; they were surrounded and enveloped with mys- 
tery, not knowing the true God, and slaves to the ordinances and 
works of the law. The law ruled men with a rod of iron, compelled 
them to an obedience to it ; the Gospel chastises men with a scourge 
of small cords, and leads them gently to a profession of its doctrines, 
and an obedience to its requirements. The law was our schoolmaster,, 
and almost every person can bear witness to the terror which the 
schoolmaster inspired them with in their youth ; and those who were- 
disobedient or negligent can doubtless bear witness to his actual sever- 
ity to them. . But the Gospel brought men into the position of chil- 
dren ; children of a loving parent, no longer under the severe rule of 
a rigid and an inflexible schoolmaster ; and if children, then heirs,, 
heirs of God and joint heirs with Christ. Where the spirit of the 
Lord is, there is liberty ; under the true Gospel, men are full of 
light and knowledge and wisdom as to all things that concern god- 
liness ; and the result of this is freedom, the freedom which the love 
of God, their father, imparts, for perfect love casteth out fear with 
all its torment. 

But men were in bondage to the law and its requirements ; they 
were in darkness, shut up unto the faith which should afterwards be 
revealed ; yea, they were groping in the darkness of their ignorance 
for the way of life, not knowing the true God, nor whither they 
should go to find him. That is the state the majority of the Jews, 
are in to-day, shut up in the darkness of superstition, in bondage to 
the requirements and observances of the law. They do not believe 
that the Messiah has come, and it may require an extraordinary 
revolution in their opinions before they come to believe it. The 
prime difficulty in this respect is that they do not know what the 
Messiah or Christ means. Nor are the great majority of those called 
Christians to-day in any better condition. They have heaped up to 
themselves a large amount of superstition and increased their gods 
without number ; so that when we speak of the Gospel in contra- 



222 * CREATOR AND COSMOS; OR, COSMOTHEOLOGIES , ETC. 

•distinction from or in relation to the law, we speak of the true Gos- 
pel, rightly understood, without any mixture of the errors which 
were from time to time introduced into it and into Christianity. If 
it be asked who are in the truest position to-day, the Jews or the 
Christians, it can hardly be answered, in regard to some peoples 
called Christian, that they have, on some points, anything to show 
which is preferable to the Jewish ; for the latter, though they may 
be thought formal and somewhat unamiable in their way, may yet 
have traits of sectarian character which on comparison would be found 
preferable to what some Christians exhibit in their sectarian systems. 
Not only the Greek and Roman but what are called the Reformed 
branches of the Christian Church have heaped up to themselves so 
many dogmas, ordinances and the like as have thrown the simple 
doctrines of the Gospel quite into the shade ; while the Jews, with 
all their Mishnas, Talmuds and Pharasaiism, have a comparatively 
simple faith. But the Jews, though they observe many feasts and 
carnal ordinances, yet profess to worship only the invisible and in- 
finite God, the creator, preserver, and governor of all. But after 
that faith is come ye are no longer under a schoolmaster. Great 
are the rewards of faith. By faith the elders, God's servants in 
every age, obtained a good report. By faith Abel offered unto God 
a more excellent sacrifice than Cain by which he obtained witness 
that he was righteous, God testifying of his gifts, and in it, he being 
dead, yet speaketh. By faith it is believed that Enoch was translat- 
ed, that he should not see death ; and even we become the children 
of God by the faith of Christ. By faith Abraham, when he was 
called to go out into a place which he should afterwards receive for 
an inheritance, obeyed ; and he went out, not knowing whither he 
went. By faith he sojourned in the land of promise as in a strange 
country, dwelling in tabernacles with Isaac and Jacob, the heirs 
with him of the same promise. For he looked for a city which hath 
foundations, whose builder and maker is God. By faith Moses, 
when he was come to years, refused to be called the son of Pharaoh's 
daughter; choosing rather to suffer affliction with the people of 
God than to enjoy the pleasures of sin for a season ; esteeming the 
reproach of Christ greater riches than the treasures in Egypt ; for 
he had respect unto the recompense of the reward. By faith he 
forsook Egypt, not fearing the wrath of the king ; for he endured as 
seeing Him who is invisible. And what shall we say of those who, 
through faith, subdued kingdoms, wrought righteousness, obtained 
promises, stopped the mouths of lions, quenched the violence of fire, 
escaped the edge of the sword, out of weakness were made strong, 
waxed valiant in fight, turned to flight the armies of the aliens. 



THE LAW AND THE GOSPEL. 223 

By the guidance of the law men eventually came to the school of 
faith, and, now being joint heirs with Christ, they are in subjection 
to his obedience. When I speak of the obedience of Christ I 
refer to the life of holiness and of entire and active godliness which 
the true Christian lives, and not the obedience to any man or to any 
combination of men to the neglect or compromise of obedience to 
God, and his truth and righteousness. When I speak of the obedi- 
ence of Christ, I mean the obedience which the child of God renders 
to his heavenly father, a loving, childlike, filial, unconstrained obedi- 
ence while pursuing the course of godliness in all the circumstances 
and conditions of life. The observance of carnal or man-devised 
ordinances in comparison with this life is as nothing. The Apostle 
in speaking of this says : Circumcision is nothing, uncircumcision is 
nothing, but the keeping of the commandments of God. The chil- 
dren of faith are dead to the law, that is, the law in respect to its 
ordinances and ceremonies is null and void as regards them. But 
there are nevertheless parts of the law which are always obligatory 
on the Christians, as, for example, that part called the Ten Com- 
mandments. 

In regard to the Ten Commandments, the Christian dispensa- 
tion does not annul, but it confirms them. Whosoever breaketh 
even the least of these commandments and shall teach men so, the 
same shall be called the least in the Kingdom of heaven ; but who- 
soever shall do and teach them, the same shall be called the greatest 
in the Kingdom of heaven. To the Ten Commandments, the New 
Testament has added another : A new commandment give I unto 
you, that ye love one another. This is a command to all men, and 
more especially to Christians, to love one another, and may be called 
the eleventh commandment of the all-comprehensive divine law. 
God would govern men by the law of love ; and he would also have 
them live and act in relation to each other in accordance with the 
same law. If men universally would live in accordance with God's 
requirements, they would not only love God, but they would love 
each other. Love would be their motive power to action, and it 
would also be the bond of their union. There need be no more 
among men the distinctions of Jew and Gentile, of Christian and 
Pagan ; all would be the children of God by the faith of Christ 
Jesus ; all would love their God and each other with an unfeigned, 
an unvarying love, a love which would go forth benevolently and 
beneficently in action and expression. The old walls of partition 
between Jew and Gentile, between Christian and Pagan, would 
then be broken down completely, and their differences entirely ob- 
literated, and mankind generally might then be called one holy, 



224 CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 

happy family, even the family of God. Let Christians then esteem 
the privileges which they enjoy of living in an age of Gospel light 
when all may become the children of God by cultivating the faith 
of Jesus Christ. Let them estimate these blessings by comparing 
their condition with that of the Jews for sixteen centuries that they 
continued under the law, shut up unto the faith which should after- 
wards be revealed, the faith in which we live. Let them also esti- 
mate their privileges by comparing their condition with that of the 
hundreds of millions of heathen people now on the earth by whom 
they are surrounded, who prostrate themselves to stocks and stones, 
and serpents and almost all the objects and powers of nature ; who 
in the darkness of their ignorance and superstition, bow in abject 
submission to everything else but the true God. Let those of the 
Christians who worship the infinite and invisible God alone in spirit 
and in truth, who live the life of active godliness, look with compas- 
sion upon the vast numbers of their beclouded brethern, also called 
Christians, whose religion, if it be worthy of the name, is but little 
if any better than that of their Pagan neighbors. Let such, I say, 
look with compassion upon their erring neighbors of the nominal 
Christians and resolve to do all within their power to arouse them 
from their slumbering condition of disbelief or erroneous belief, to 
awaken them to a realizing sense of their condition and so advance 
the cause of God among them. Thus they all with the true 
Christians and the truly converted Jews and Pagans may be- 
come the children of God through the faith of Christ. 

On Regeneration. 

John I., 12-13 : " But as many as received him, to them gave he* 
power to become the sons of God, even to them that believe on his 
name ; which were born, not of blood ; nor of the will of the flesh 
nor of the will of man, but of God." 

"Except a man be born again he cannot see the kingdom, 
of God." This is a proposition which the worldly philosopher, with 
all his worldly wisdom, cannot understand. He asks in accordance- 
with his natural reason : How can a man be born when he is old ? 
Can he enter the second time into his mother's womb and be born T 
He is then told that the birth spoken of is a spiritual, not a natura? 1 
birth, that that which is born of the flesh is flesh, and that which is, 
born of the spirit is spirit, and not to marvel at the announcementr 
of the fact, that he must be born again. Moreover, he is made- 
acquainted with the modus operandi of this new birth by an illustra- 
tion : That the wind bloweth where it listeth, and one hears the- 
sound thereof but cannot tell whence it cometh and whither it goetlir 



CREATOR AND COSMOS ; OR, COSMOTIIEOLOGIES, ETC. 225 

so is every one that is born of the spirit ; which last merely shews 
that the new birth takes place in the Christian in accordance with 
the will and pleasure of Deity ; and that it consists in a change of 
heart and of life from evil to good, from unholiness to holiness, from 
selfishness and indifference as to heavenly things, and from active 
ungodliness, to a life of unselfishness and of active godliness. 

That which is born of the flesh, is flesh, and that which is born of 
the spirit is spirit. As the natural production or birth of the natural 
being, which is a result of change in material or spiritual existence, 
and has always within the experience of man taken place, is termed 
the old creation ; so the supernatural birth, or the regeneration of 
the human being, which is a moral change in the heart and the life 
of the individual, is termed the new creation. Both of these crea- 
tions, it is easily seen, are effected by the Creator: for no effect can 
take place without his agency, — the one in accordance with the 
ordinary operations of nature, the other, in the common understand- 
ing of it, a supernatural change of the same human being, morally 
and spiritually, or a birth from sinfulness to holiness, from unright* 
eousness to righteousness and active godliness. These two 
births, therefore, are now made clear to your mind, the birth 
according to the flesh or according to nature, and the birth ac- 
cording to the spirit or the supernatural birth, and that both these 
births are the effects of change, the one a natural or physical change 
in the way of continued production in natural existences, the other 
a moral change in the heart and life of the individual. This last is 
literally translated from the original " the birth from above.' 1 The 
distinction between these two births is clearly set forth in the New 
Testament and especially in the epistles of Paul. 

In the eighth chapter of the epistle to the Romans, when speak- 
ing of those who live according to the flesh and according to the 
spirit, the apostle says : " For they that are after the flesh do mind 
the things of the flesh, but they that are after the spirit the things 
of the spirit. For to be carnally minded, is death, but to be spirit- 
ually minded, is life and peace ; or more literally, the minding of the 
flesh is death but the minding of the spirit is life and peace. Be- 
cause the carnal mind, the minding of the flesh, is enmity against 
God; for it is not subject to the law of God, neither indeed can be. So 
then they that are in the flesh cannot please God." They that 
are in the flesh, therefore mean they that live according to the dic- 
tates and lusts of the flesh, and feel at home in the flesh, as Moab 
settled on his lees, or as the apostle expresses it, they that do mind 
the things of the flesh ; for the carnal mind is enmity against God, 
for it is not subject to the law of God, neither indeed can be. 
15— d 



226 REGENERATION. 

" But," says the apostle, in speaking to the Christian Romans : 
" Ye are not in the flesh, but in the spirit if so be the spirit of God 
dwell in you." They that are in the spirit must consequently mean 
that they that live according to the dictates, inclinations, and require- 
ments of the Holy Spirit, for the spirit here spoken of, has reference to 
the Holy Spirit. For, says the apostle in this connection ; " Now if 
any man have not the spirit of Christ, he is none of his. And if 
Christ be in you, the body is dead because of sin, but the spirit is life, 
because of righteousness. But if the spirit of him that raised up 
Jesus from the dead dwell in you, he that raised up Christ from the 
dead shall also quicken your mortal bodies because of his spirit that 
dwelleth in you. 

I have, in a preceding discourse, explained the New Testament 
sense of Christ being raised from the dead, or, in other words, the 
resurrection. Now that raising from the dead, er resurrection, is 
just what takes place in the work of regeneration in the individual, 
in short, i\z New Testament sense of the resurrection from the 
dead spiritually is synonymous with the sense of the regeneration, 
or new birth and life. " If Christ be in you the body is dead " be- 
cause of sin, means that the regenerated person is dead to the world 
and the flesh by the obedience of Christ, which he practises. 

But if the spirit of him that raised up Jesus from the dead dwell 
in you, if you are possessed and actuated by the same spirit that ef- 
fected the resurrection or regeneration in Christ, even so this same 
spirit that dwelleth in you shall also quicken your mortal bodies and 
effect a spiritual resurrection or regeneration in you. In the first 
epistle according to John, Chapter III., verse 9 7 it is said : Whosoever 
is born of God doth not commit sin ; for his seed, (that is, the seed 
of the Holy Spirit which effects the new birth,) remaineth in him ; 
and he cannot sin because he is born of God. Such an one is con- 
tinually on the watch against sin, against the wiles of Satan and the 
operation of seducing spirits and teachings of devils, and does not for 
a moment consent to yield his members as instruments of unclean- 
ness or of any evil work which tends to ungodliness. Such a one, 
while continually engaged in waging a spiritual warfare against the 
wickedness of the world, the flesh and the devil, and all the agencies, 
visible and invisible, of the evil one ; walks circumspectly, not as a fool, 
but as a wise man, redeeming the time, since the days are short and 
evil, and resolves to accomplish some worthy work in the cause of 
God and of truth while on this earthly scene. Thus, it is seen, the re- 
generate person has to wage a twofold warfare, first to keep in subjec- 
tion himself, with his bodily affections and lusts, his inordinate pas- 
sions and appetites, of whatever kind and tendency these may be, and, 



CREATOR AND COSMOS; OR, COSMOTHEOLOGIES, ETC. 227 

secondly, to wage an aggressive warfare upon the world of sin and 
wickedness in order to bring many ignorant, depraved, and sin-sick 
mortals to a knowledge of the truth, and to a life of holiness, right- 
eousness and active godliness. The truly regenerate man or woman 
is never content unless when actively engaged in the service of God. 
Indifference to the cause of God, or neglect of the performance of our 
duties toward him in advancing his cause of truth and righteous- 
ness in the world is sin, which sooner or later brings its reward, 
and which the truly regenerate person does not become guilty of. 
Such an one is a continually operating power for God in the world. 
Knowing that negligence in or indifference to the performance of 
one's duties to God in the advancement of his cause among men is as 
culpable as is active ungodliness. Such an one also sees plainly that 
his work for God is a life-long work, that it is never so well or so 
thoroughly accomplished that nothing remains to be done. 

Alexander, and the Romans after all their conquests, could not 
have been ignorant of the fact that there still remained a wide extent 
of the world where their legions had never trod, where the ensigns 
of their nations had never floated to the breeze. Even so it is in the 
case of the regenerate human being, after all his labor of love in the 
service of God, he still sees an abundance remaining for him to do, a 
world of sin and wickedness for him to conquer; he still sees the in- 
numerable legions of Satan arrayed in arms, temporal and spiritual, 
against him, and waging a continual and destructive warfare against 
the cause of truth and righteousness in the world, against the cause 
of God and his Christ, to the destruction, temporal and spiritual, of 
the bodies and souls of men. Seeing this he is grieved to the heart, 
and resolves so long as his physical powers will admit him, to be ac- 
tively engaged in the service of his Master, and not only to achieve 
conquests in the cause of godliness himself, but to raise up others also 
who will follow in his steps and do likewise. His precepts, and his 
example, his strength and his energies are all exerted to the same end 
for the accomplishment of the same great object. 

Although these two kinds of creation which I have mentioned 
have always been effected so far as our experience teaches us, yet it is 
only within the last nineteen centuries that the spiritual creation, or 
the regeneration represented in the New Testament, has come prom- 
inently into view, and become an important subject for consideration 
among mankind. John came preaching the baptism of repentance 
for the remission of sins. Repentance here means a change of heart 
and of life, and like the new birth, is, in a sense, synonymous with 
regeneration. Repentance may be called the beginning of regener- 
ation, which in its beginning has been aptly compared to the flower 



228 REGENERATION. 

in the bud, and when perfected to the flower in full bloom. Regen- 
eration is usually gradual in its progress. Analogous to the opera- 
tions and processes in the vegetable world, there is, so to speak, first 
the bud, then the blade, then the ear, after that the full kernel in the 
ear. Still it is not altogether improbable that regeneration may, in 
some cases, be brought to perfection in very short spaces of time ; I 
need not here say instantaneously or momentarily ; for what hinders 
that the wicked, sinning human being may not at once turn from his 
evil way and be good, may not at once repent of, be heartily sorry for, 
his sins, and resolve to live a new life, a life of active godliness for 
the future : thus repenting, thus living, he becomes a new creature 
by the operations of regeneration and the renewing of the Holy Spirit. 
To say that one cannot with the assistance of God, do so, is absurd. 
It is as much as to say that one must be, and live, evil, whether one 
will or not, although we regret to have to say that very few cases of 
instantaneous or momentary conversion come within the range of our 
own experience. 

From the period of its foundation the Christian Church has been 
distinguished as the Church of the regeneration, the Church in which 
the preaching of the doctrine of regeneration was practised. 

Baptism, with repentance, constituted the door by which the people 
might enter into the Christian Church, and the regeneration begun 
at the entrance into it was perfected in it ; and thus it was that all 
who were admitted into it in the prescribed way, and lived therein 
in the way and manner ordained they should live, were called the 
children of the regeneration, the sons and daughters of God, by whose 
spirit their regeneration had been effected: " being born again," as 
expressed in the first Epistle of Peter, chapter 1, verse 23, " not of 
corruptible seed, but of incorruptible, by the word of God which liv- 
eth and abideth forever." 

Thus, while man is the father of the children of the old, or Adamic 
creation, God is the Father of the children of the new creation, or the 
regeneration, who has begotten them by his Spirit, by the incorrup- 
tible seed of his word, which liveth and abideth forever. And now, 
since all the children of the regeneration have God for their Father, 
is it not important that they should do their father's will, should con- 
tinually be about their Father's business? If men generally are 
accustomed to obey their earthly fathers with such readiness and 
willingness, is it not important that they should obey their heavenly 
Father, the Father of spirits, and creator of all things, with a greater 
readiness and willingness ? Is it not important that they should be 
prompt in doing his work, in fulfilling his commands, and in acting up 
to his requirements ; in being in will and in deed, as he would have 



CREATOR AND COSMOS J OR, COSMOTHEOLOGIES, ETC. 229 

them, all in subjection to the obedience of Christ, that is to say, the 
subjection which Christ yields to his heavenly Father ! As many 
as received him, namely, the true doctrines of the Gospel, to them 
gave he power to become the sons of God. These are they which 
are born not of blood, nor of the will of the flesh, nor of the will 
of man, but of God. The sons and daughters of the regeneration 
were and are born of the spirit of God. As many as receive the truth 
of God, that submit to the teachings and leadings of his Spirit, to 
them gives he power to become the sons and daughters of God ; they 
become daily more perfect by the operations of regeneration and the 
renewing of the Holy Spirit. 

This doctrine of the regeneration had a prominent place in the 
early ages of the Christian Church. In the primitive times of Chris- 
tianity it was well attended to and practised. But from the time that 
Christianity became the established religion of the Roman Empire in 
the fourth century, and afterwards, religion became a matter rather of 
mechanical observances than a state of holiness of heart, and righteous- 
ness of life, in the professing Christians. It is much to be desired 
that this doctrine be again more generally and more particularly at- 
tended to, and that the true life be again infused more generally into 
professing Christians ; that, in short, the religion of the Spirit should 
be again restored, and that men should live individually and univer- 
sally the life of holiness and of active godliness in the world, and 
not, as they have too long done, suppose they can live such lives by 
proxy. 

Is not the prayer-meeting, where all are accustomed to meet to 
gether for mutual exhortation and godly encouragement, and to pray 
for each other as well as for all mankind, an excellent institution for 
the maintenance of true religion, and for the advancement of the 
cause of truth and righteousness in the world ? The prayer-meeting, 
when properly conducted, tends to godliness, is a preventive to pride 
and selfishness, and induces humility and holiness of heart and right- 
eousness of life among those practical professing Christians. It 
seems, indeed, proper and becoming, that in all Churches, even the 
largest, and, (shall I mention it?) the most wealthy and fashionable, 
each of the attendants, male and female, should be required to ad- 
dress audibly, and in a standing position, a short and fervent prayer to 
God ; that a certain number should be appointed to do so for every 
time of meeting, so as to allow all to pray thus publicly within a 
given time, say a few weeks or months, and in order that as many 
of the people as possible should have the opportunity of thus praying, 
that the prayers of the officiating minister should be much shorter and 
more fervent than they now ordinarily are, and that his sermons also 



230 REGENERATION. 

should be brief, practical, plain, and to the point. Such a state of 
things would present signs of the restoration of the primitive Church, 
or the age of the regeneration, and would be mighty in its good effects 
for holiness and active godliness among mankind. But it is time 
that each one should practise the doctrines of the regeneration, and 
suoduing in one's-self all that is contrary to that doctrine, cultivate 
and develop all the character of godliness, and all the characteristic 
Christian graces, the principal of which are love, joy, peace, patience, 
long-suffering, gentleness, faith, benevolence, charity, and active hon- 
est industry. It is time that each should remember that self-denial 
and active godliness are necessary for all to practise, and not only 
for a few out of mankind. 

That there is not a better, a more spiritual state of religion in the 
Christian world, is a matter of regret ; still there is reason to hope 
that a better time is near approaching, in which a more spiritual reli- 
gion ; a religion of the heart and of the life, a religion of self-denial 
and of active godliness will be practised so universally in Christen- 
dom, as to bear unmistakable marks of the age of the regeneration, 
or of the long expected millennium. Each one should do their part 
to introduce and perpetuate that happy era, and thus doing, thus 
living, they will live and die happier. 



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